1-- 


nnr 


1  , 


LIBRARY 

OF  THE 

UNIVERSITY  OF  CALIFORNIA. 


OK 

Mrs.  SARAH  P.  WALSWORTH. 

Received  October,  1894. 
~<~ 


. 


THE 


INTERNAL  EVIDENCE 


OF 


THE  HOLY  BIBLE 


OR 


THE  BIBLE  PEOV  ITS  OWN  PAGES 


TO  BE 


A  DIVINE  REVELATION. 


BY  J.  J.  JANEWAY,  D.  D. 


PHILADELPHIA : 
PRESBYTERIAN  BOARD  OF  PUBLICATION. 


Entered  according  to  Act  of  Congress,  in  the  year  1845,  by  A. 
W.  MITCHELL,  M.  D.,  in  the  Office  of  the  Clerk  of  the  District 
Court  for  the  Eastern  District  of  Pennsylvania. 


Stereotyped  by  E.  C.  ALLEN,  No.  51  Commerce  Street, 
Philadelphia. 


(2) 


RECOMMENDATION. 


PRINCETON,  June  23d,  1845. 

Reverend  and  Dear  Brother, 

I  thank  you  for  the  opportunity  which  you  have  kindly 
afforded  me  of  looking  over  your  remarks  on  "  The  Internal 
Evidence  of  the  Holy  Bible."  I  have  availed  myself  of  this 
opportunity  with  real  pleasure ;  and  though  constrained  by 
my  avocations,  and  the  state  of  my  eyes,  to  make  my  peru- 
sal more  cursory  than  I  would  have  wished  ;  yet  I  have  read 
enough  to  make  me  desirous  that  the  work  should  be  pub- 
lished, which  I  feel  prepared,  without  hesitation,  to  advise. 
It  is  true  that  this  department  of  the  evidences  of  Christianity 
has  been  frequently  and  ably  treated ;  but  it  appears  to  me 
that  there  is  yet  room  for  further  treatment ;  and  unless  I 
am  greatly  deceived,  w^hat  you  have  written,  will  be  deemed, 
by  the  enlightened  friends  of  the  Bible,  altogether  worthy  of 
the  public  eye. 

You  have  made  it  appear,  beyond  controversy,  that  the 
spirit  of  the  Bible,  both  in  its  doctrinal  system,  and  in  its 
moral  code,  is  far  more  rational,  pure,  benevolent,  and  adapt- 
ed to  promote  individual  and  social  happiness  than  any  other 
ever  proposed  to  human  acceptance.  It  is  impossible  for 
any  thinking  candid  man  to  doubt,  that  any  community  in 
which  that  spirit  should  be  truly  and  thoroughly  reduced  to 
practice,  would  be  the  happiest  community  in  the  world. 
From  what  source  could  such  a  spirit  come  ?  From  impos- 
ture 1  from  falsehood  ?  Impossible !  As  well  might  we 
suppose  darkness  to  produce  light,  or  death  life.  No !  Purity 
so  unmixed,  benevolence  so  God-like,  wisdom  so  consum- 

3 


4  RECOMMENDATION. 

mate  and  unerring,  a  system  in  all  its  parts,  so  perfectly 
adapted  to  refine  and  elevate  man,  must  have  come  from 
that  infinitely  great  and  holy  Being,  from  whom  every  good 
and  perfect  gift  cometh  down.  After  all  the  best  products 
of  human  wisdom,  and  human  benevolence  that  we  can  col- 
lect, there  is  something  in  the  Bible  as  much  above  them 
all,  "  as  the  heavens  are  higher  than  the  earth." 

In  addressing  this  letter  to  you,  acknowledging  my  plea- 
sure in  the  perusal  of  your  manuscript,  and  soliciting  your 
consent  to  its  publication,  I  have  two  motives.  One  is  dis- 
interested ;  having  for  its  object,  to  promote  the  giving  to  the 
public,  through  the  press,  a  work,  which  I  trust  will  be  the 
means  of  doing  good  long  after  you  and  I  shall  have  gone 
to  our  eternal  rest.  The  other  is  more  personal,  and  what 
some  would,  perhaps,  call  selfish.  It  is  to  place  a  record 
on  this  humble  page,  which  may  inform  my  children  that 
the  beloved  and  venerated  author  of  this  little  volume  was 
their  father's  friend ;  and  that  an  unbroken  and  confiding 
intercourse  of  nearly  fifty  years  united  us  to  one  another, 
and,  as  we  humbly  trust,  in  sanctified  fellowship,  in  the 
church  of  God. 

That  you  may  long  continue  to  serve  your  generation  by 
the  will  of  God,  and  to  enjoy  the  consolations  of  that  gospel 
which  you  preach  to  others,  is  the  unfeigned  prayer  of,  my 
dear  sir,  your  affectionate  brother  in  Christ, 

SAMUEL  MILLER. 
REV.  J.  J.  JANEWAY,  D.  D. 


CONTENTS. 


PART  I. 


CHAPTER  I. 

GOD'S  PLAN  FOR  GIVING  AND  PRESERVING  HIS  REVELA- 
TION, Page  13 

The  Bible  is  composed  of  a  number  of  smaller  books,  p.  14.  Di- 
versity of  the  books,  14.  Many  writers,  15.  Attestation  of 
revelation,  17.  Revelation,  how  preserved,  21.  Change  in  the 
mode  of  worship,  23.  No  impostor  would  attempt  such  a  change, 
26.  The  change  consonant  to  the  wisdom  of  God,  27.  Conclu- 
sion of  the  argument,  28. 


CHAPTER  II. 

THE  MIRACLES  NARRATED,  AND  WROUGHT  BY  MOSES,        31 

CHAPTER  III. 

ARGUMENT  ON  THESE  MIRACLES,  40 

Remarks,  40.  A  fact  assumed,  45.  Reasoning  on  the  supposi- 
tion that  Moses's  writings  were  received  by  his  contemporaries, 
46.  Force  of  the  Israelites'  testimony,  53.  Reasoning  on  the 
opposite  supposition,  55.  Illustration,  57.  Conclusion  of  the 
argument,  59. 

.      CHAPTER  IV. 

MIRACLES  OF  CHRIST  AND  HIS  APOSTLES,  gQ 

The  gift  of  tongues,  67. 

1*  5 


6  CONTENTS. 

CHAPTER  V. 

ARGUMENT  ON  THESE  MIRACLES,  Page  68 

Remarks,  68.  Reception  of  the  New  Testament  writings  a  proof 
of  the  reality  of  miracles,  72. 

CHAPTER  VI. 

PROPHECIES,  77 

Genesis  iii.  14,  15  explained,  77.  Genesis  xv.  13,  14  explained, 
81.  Difficulties  removed,  83.  Gen.  xvii.  5,  6,  explained,  86. 
Gen.  xlix.  8 — 10  explained,  87.  Jericho,  89. 

CHAPTER  VII. 

PROPHECIES,  90 

The  writer  of  the  two  books  of  Kings  a  credible  witness,  90. 
Proofs  of  his  credibility,  91.  Illustration,  93.  Prophecies  in 
these  books,  95.  Review,  114. 

CHAPTER  VIII. 

PROPHECIES  OF  JEREMIAH,  116 

Capture  and  burning  of  Jerusalem,  116.  Restoration  of  the  Jews, 
118.  Capture  of  Babylon,  119.  Fulfilment  of  the  prediction 
about  the  Jews'  restoration,  120.  Review,  121. 

CHAPTER  IX. 

PROPHECIES  CONCERNING  CHRIST,  AND  THEIR  FULFILMENT,   124 

Sundry  particulars,  124.  Remarks,  133.  The  testimony  and 
proof,  that  all  these  prophecies  were  fulfilled  in  Jesus  Christ 
are  ample,  136. 

CHAPTER  X. 

THE  RESURRECTION  OF  CHRIST  THE  GREAT  MIRACLE,    137 

Argument  from  his  appearances,  139.  Argument  from  the  won- 
ders wrought  on  the  day  of  Pentecost,  144.  Argument  from  the 
conversion  of  the  apostle  Paul,  149. 


CONTENTS. 


PART  II. 


CHAPTER  I. 

WHAT  THE  BIBLE  TEACHES  OF  GOD,  Page  159 

It  teaches  the  unity  of  God,  159.  The  eternity  of  God,  163.  The 
independent  greatness  of  God,  164.  The  Omnipresence  of 
God,  165.  The  Omniscience  of  God,  165.  The  wisdom,  power, 
goodness,  justice,  &c.,  of  God,  166.  It  reveals  God  as  the  Crea- 
tor, 167.  As  the  Preserver  and  Benefactor  of  his  creatures,  169. 
As  the  Sovereign  and  Almighty  Ruler  of  the  Universe,  171.  As 
the  Judge  of  the  World,  172.  Manner  of  the  sacred  writers,  174. 

CHAPTER  II. 

WHAT  THE  BIBLE  TEACHES  OF  MAN,  175 

The  natural  history  of  man,  175.  The  moral  history  of  man,  177. 
The  future  history  of  our  race,  179.  Inspiration  of  the  sacred 
writers,  182. 

CHAPTER  III. 

THE  MORAL  CODE  OF  THE  BIBLE,  184 

The  summaries  of  duty  found  in  the  Bible,  184.  The  details  of 
duty,  186.  The  spiritual  nature  of  the  moral  code,  188.  Per- 
fection of  the  moral  code,  190.  The  end  of  the  moral  system 
inculcated  in  the  Bible  is  the  glory  of  God,  194.  The  sanctions 
of  the  Bible,  196.  Examples  of  piety  and  obedience  in  the  Bible, 
198.  Provision  made  for  securing  obedience  to  the  moral  code,200. 


8  CONTENTS. 

CHAPTER  IV. 

ARGUMENTS  FROM  THE  MORAL  CODE,          Page  202 

The  superiority  of  the  moral  system  in  the  Bible,  is  evidence  of 
its  divine  original  and  authority,  202.  Perfection  of  the  moral 
code  a  proof  of  its  inspiration,  204.  Its  exemption  from  the  de- 
basing influence  of  human  depravity  a  proof  of  inspiration,  206. 
The  provision  made  for  obedience  to  its  moral  system,  a  proof  of 
its  inspiration,  208. 

CHAPTER  V. 

REDEMPTION  THE   WORK  OF  GOD,  213 

The  contrivance  of  the  plan  of  redemption,  214.  The  develop- 
ment of  this  scheme,  as  taught  in  the  Bible,  217.  Its  execution, 
223.  The  application  of  redemption,  232.  The  benefits  and  re- 
sults of  redemption,  233.  The  consummation  of  redemption, 
234.  Argument  from  a  review,  236. 

CHAPTER  VI. 

THE  ADAPTATION  OF   THE  BIBLE    TO    THE  WANTS  AND  NECES- 
SITIES OF  FALLEN  MAN,  240 

The  Bible  dispels  the  darkness  of  the  human  mind  in  regard  to 
spiritual  things,  240.  Shows  how  human  guilt  may  be  removed, 
244.  Furnishes  the  believer  a  perfect  righteousness,  246.  Pro- 
vides for  his  deliverance,  251.  The  Bible  inspires  the  believer 
with  a  firm  and  unwavering  belief  of  an  overruling  Providence, 
255.  Furnishes  him  with  support  and  consolation  under  afflic- 
tions, 258.  Delivers  him  from  the  fear  of  death,  and  inspires 
him  with  a  hope  of  immortality,  2GO. 

CHAPTER  VII. 

THE  BENEFICIAL  INFLUENCE  OF  THE  BIBLE,  265 

Influence  in  forming  man's  character,  265.  In  promoting  man's 
happiness,  274.  Influence  on  domestic  society,  279.  Conclu- 
sion, 282. 


INTRODUCTION. 


THE  BIBLE  claims  to  be  a  revelation  from  God  ;  given  as 
a  guide  to  our  faith,  and  a  rule  for  our  conduct.  It  pro- 
fesses to  furnish  us  with  instruction  which  reason  could  not 
offer  :  to  teach  us  the  misery  and  danger  of  our  condition  as 
sinners ;  how  to  escape  that  danger,  and  how  to  obtain  de- 
liverance from  our  misery.  In  a  word,  it  professes  to  teach 
the  way  of  life  ;  how  we  may  avoid  eternal  death,  and  secure 
eternal  life;  how  from  being  the  heirs  of  everlasting  misery, 
we  may  become  the  heirs  of  everlasting  happiness. 

Can  the  claims  of  this  book  be  sustained  ?  Is  it  a  revela- 
tion from  God  1  Was  it  written  under  the  inspiration  of  his 
Holy  Spirit?  Has  it  authority  to  regulate  our  faith  and 
practice  ?  Can  it  lead  us  in  the  path  to  heaven  1  These 
are  important  questions ;  worthy  of  the  most  careful  investi- 
gation of  every  rational  creature. 

This  book  was  put  into  our  hands  by  our  parents,  who 
told  us  that  it  was  inspired,  and  contained  a  divine  revela- 
tion. In  deference  to  their  authority,  we,  while  in  our 
youthful  days,  and  incapable  of  investigating  its  claims,  re- 
ceived it  as  invested  with  the  high  and  commanding  charac- 
ter attributed  to  it  by  our  parents. 

But  when  the  human  mind  is  so  far  developed  as  to  be- 
come capable  of  examining  and  appreciating  evidence,  it  is 
no  longer  our  duty  to  remain  satisfied  with  reliance  on  pa- 
rental judgment  and  authority.  We  are  not  only  permitted, 
but  required  to  examine  for  ourselves  the  claims  of  the 

9 


10  INTRODUCTION. 

Bible,  to  regulate  our  faith  and  practice.  God  treats  us  as 
rational  creatures.  Whenever  he  addresses  a  message  to 
us,  he  will  doubtless  accompany  it  with  evidence  sufficient 
to  convince  any  candid  and  teachable  mind,  that  he  does 
really  speak  to  us. 

The  claims  of  the  Bible  will  bear  the  most  rigid  examina- 
tion. Investigation  will  prove  them  to  be  well  founded. 
Its  divine  authority  and  inspiration  can  be  evinced  by  evi- 
dence of  the  clearest  and  most  convincing  kind.  Intelligent 

o  o 

men,  in  every  age,  have  regarded  the  evidence  as  fully 
satisfactory  ;  and  sufficient  to  render  all  who,  through  negli- 
gence, refuse  to  examine,  or  whig,  from  love  of  sin,  turn 
away  from  it,  utterly  inexcusable. 

The  evidence  that  establishes  the  divine  authority  of  the 
Bible,  is  of  two  kinds  ;  external  and  internal. 

The  external  evidence  is  derived  from  well  authenticated 
miracles,  from  the  fulfilment  of  prophecies,  from  the  writings 
of  heathen  authors,  and  primitive  Christians,  and  from  the 
establishment  and  preservation  of  revealed  religion  in  the 
world,  amidst  all  the  difficulties  it  had  to  encounter ;  and 
the  wonderful  success  of  the  gospel,  at  the  commencement 
of  its  glorious  career  in  the  first  centuries.  A  thorough  ex- 
amination of  this  department  of  evidence,  would  demand 
much  time  and  extensive  reading.  It  is  worthy  of  the  atten- 
tion of  those  who  have  leisure  and  ability  for  the  investiga- 
tion. On  this  kind  of  evidence  Christian  writers  have  chiefly 
dwelt,  and  have  exhibited  it  with  great  force  and  strength. 
Many  volumes,  small  and  large,  have  been  published,  filled 
with  convincing  and  powerful  reasoning.  They  have  corn- 
batted  with  the  enemies  of  the  Bible,  and  defeated  them. 

The  internal  evidence  of  the  truth  of  the  Bible  has  not 
been  overlooked  ;  different  portions  of  it  have  been  discussed 
with  clearness  and  force,  by  able  writers  ;  but  in  the  author's 
opinion,  it  has  not  been  so  fully  discussed  as  the  external. 
He  has  never  seen  this  class  of  evidence  exhibited  in  one 


INTRODUCTION.  11 

comprehensive  view.  Yet,  in  his  judgment,  it  is  by  far  the 
strongest,  most  convincing,  and  best  adapted  to  the  popular 
mind  ;  and  indeed  to  every  mind  that  can  be  brought  duly 
to  examine  and  weigh  it.  Under  this  impression,  while 
teaching  the  evidences  of  Christianity  to  the  students  in 
Rutgers  College,  he  determined  to  prepare  a  course  of  lec- 
tures on  the  subject.  In  1839,  he  had  written  five  lectures, 
or  nearly  one  half  of  this  volume ;  but  finding,  owing  to  the 
pressure  of  other  studies  on  the  students,  no  opportunity 
could  be  had  for  reading  them  to  the  classes,  he  laid  aside 
his  plan,  and  ceased  the  preparation  of  his  intended  course. 

Towards  the  close  of  the  last  year,  he  was  induced  to  re- 
sume his  plan,  with  a  view  to  its  completion.  In  executing 
it  he  has  confined  himself  strictly  to  the  internal  evidence  of 
the  divine  authority  of  the  Bible,  which  is  derived  from  this 
blessed  book  itself.  So  incorporated  is  it  with  the  sacred 
pages  by  its  great  Author,  that  it  becomes  more  and  more 
convincing,  just  in  proportion  as  a  person  studies  the  Bible, 
and  renders  his  mind  familiar  with  its  interesting  contents. 

All  the  \vorks  of  God  bear  the  impress  of  his  adorable 
perfections.  In  creation  and  providence  wre  see  such  plain 
and  convincing  evidence,  that  wre  cannot  doubt  that  the 

O  7 

heavens  and  the  earth  were  the  production  of  an  infinite 
Being,  and  are  upheld  and  governed  by  him  to  whom  they 
owe  their  existence. 

If  the  Bible  is  the  production  of  infinite  wisdom  and  good- 
ness, it  is  reasonable  to  expect  to  find  impressed  on  it  marks 
of  the  Divine  hand,  that  guided  the  minds  of  the  penmen, 
who  were  employed  to  write  its  several  portions.  Accordingly, 
on  a  careful  investigation,  the  signature  of  its  divine  Author 
will  be  found  plainly  impressed  on  its  pages.  To  convince 
the  reader  of  this,  it  is  proposed  to  exhibit,  in  the  following 
chapters,  those  internal  evidences  of  the  divine  authority  of 
the  Bible,  which  will,  in  the  writer's  judgment,  be  the  most 
satisfactory  and  convincing. 


12  INTRODUCTION. 

The  argument  will  be  distributed   under  the   following 
heads : 

I.  The  Divine  Plan,  as  exhibited  in  the  Bible,  for  giving, 
establishing,  and  preserving  a  revelation  among  men. 

II.  The  Miracles  recorded  in  the  Bible. 

III.  The  fulfilment  of  Prophecies  recorded  in  the  Bible. 

IV.  The  contents  of  the  Bible  in  regard  to  the  perfections 
and  relations  of  God,  and  the  history  of  man. 

V.  The  moral  code  of  the  Bible. 

VI.  The  wonderful  work  of  Redemption. 

VII.  The  adaptation  of  the  Bible  to  the  wants  and  neces- 
sities of  fallen  man. 

VIII.  The  beneficial  influence  of  the  Bible  in  forming  the 
character  and  in  promoting  the  happiness  of  man,  and  in 
purifying  and  elevating  human  society. 


THE  BIBLE  A  DIVINE  REVELATION. 


CHAPTER  I. 

GOD'S   PLAN  FOR  GIVING   AND    PRESERVING   HIS   REVELATION. 

THE  first  argument  in  favour  of  the  Divine  authority 
of  the  Bible,  is  derived  from  the  plan  exhibited  in  it 
for  giving,  establishing,  and  preserving  a  revelation 
in  the  world. 

To  prescribe  how  God  ought  to  communicate  a  re- 
velation, would  not  become  his  erring  and  incompetent 
creatures.  But  when  a  book  is  put  into  our  hands 
claiming  to  be  his  message  to  us,  we  are  at  liberty  to 
inquire  how  it  was  made;  whether  it  was  communi- 
cated in  a  way  suited  to  his  Majesty,  and  correspond- 
ing to  our  rational  nature.  Let  us  then  look  at  his 
plan  as  exhibited  in  the  Scriptures. 

On  examination,  we  find  the  Bible  to  be  composed 
of  a  number  of  smaller  books ;  that  these  books  were 
written  by  many  different  persons ;  that  these  writers 
came  successively  one  after  another  in  respect  to  time, 
and  some  at  remote  periods  from  each  other;  that 
their  commissions  from  heaven  wrere  attested  by  very 
extraordinary  proof;  that  for  the  preservation  of  God's 
revelation,  a  whole  nation  was  selected  and  settled  in 
a  favourable  part  of  the  world,  and  watched  over  by 

2  13 


14  GOD'S    PLAN 

a  singular  and  miraculous  providence,  for  many  ages, 
till  Messiah  came ;  and  that,  by  the  Christian  revela- 
tion, a  very  remarkable  change  in  the  external  form  of 
Divine  worship  was  produced.  Such  are  the  outlines 
of  the  Divine  plan.  Let  us  examine  them  more  par- 
ticularly. 

SECTION  I. 

THE  BIBLE   IS   COMPOSED   OF  A   NUMBER   OF   SMALLER   BOOKS. 

In  various  ways  God  might  have  furnished  a  reve- 
lation. The  book  might  have  been  prepared  in 
heaven  by  the  ministry  of  angels,  and  then  sent  down 
to  this  world  duly  attested ;  or  it  might  have  been 
written  with  his  own  finger,  as  the  ten  command- 
ments were  engraven  by  him  on  tables  of  stone.  But, 
in  making  known  to  us  his  mind  and  will,  he  was 
pleased  to  employ  the  agency  of  men,  writing,  under 
the  inspiration  of  his  Holy  Spirit,  their  assigned  por- 
tions of  his  revelation,  to  be  collected  in  due  time  into 
one  volume. 

SECTION  II. 

DIVERSITY  OF   THE   BOOKS. 

These  various  books,  composing  our  Scriptures, 
were  written  in  various  ways,  and  are  characterized 
by  great  variety  of  style. 

The  first  five  books  contain  a  sketch  of  the  world's 
history  from  the  creation  to  Moses's  time ;  laws,  cere- 
monies, political  arrangements,  public  addresses,  and 
an  account  of  the  formation  and  erection  of  a  taber- 
nacle for  Divine  worship.  The  twelve  books  next 
succeeding  are  made  up  chiefly  of  historical  details  of 


FOR    A    REVELATION.  15 

God's  dealing,  with  his  peculiar  people.  Then  follows 
the  poetical  book  of  Job ;  designed  to  illustrate  princi- 
ples of  Divine  providence,  to  correct  mistakes  often 
adopted  in  reference  to  it,  and  to  show  the  duty  and 
importance  of  patient  submission  to  affliction.  Next 
come  the  Psalms  of  David,  which  breathe  such  an 
elevated  spirit  of  poetry ;  abounding  with  such  warm, 
animated,  and  sublime  songs  of  praise  to  Jehovah ; 
which  have,  for  so  many  ages,  directed,  assisted,  and 
enlivened  the  worship  of  the  pious.  The  Psalms  are 
followed  by  the  writings  of  Solomon,  replete  with 
very  valuable  maxims  for  regulating  our  conduct,  and 
furnishing  his  readers  with  a  just  estimate  of  temporal 
enjoyments.  To  all  which  is  added  a  large  number 
of  books,  filled  with  predictions,  relating  to  the  Jews, 
to  surrounding  nations,  to  the  church,  and  to  the 
world.  Thus  is  that  part  of  the  Bible,  which  is  deno- 
minated the  Old  Testament,  constituted. 

The  New  Testament  is  composed  of  several  books 
of  biography  and  history,  a  number  of  epistles,  didactic 
and  hortatory ;  and  at  the  close,  the  book  of  Revela- 
tion, containing  a  prophetic  history  of  the  church  and 
the  world  to  the  end  of  time.  In  this  manner  was  the 
Bible  formed. 

SECTION  III. 


MANY    WR  ITERS. 


Individuals  of  various  endowments,  both  natural  and 
acquired,  were  employed  as  instruments  for  conveying 
God's  revelation  to  his  church. 

Some,  like  David  and  Isaiah,  had  elevated  and  com- 
prehensive minds,  while  others  had  nothing  more 
than  plain,  common  understandings.  Some,  as  Moses 


16  GOD'S    PLAN 

and  Paul,  were  instructed  in  all  the  learning  of  the 

o 

schools,  and  others  were  uneducated  and  illiterate  men, 
taken  from  low  and  mean  occupations  of  life. 

Shepherds  and  kings,  lawgivers  and  fishermen,  are 
to  be  found  among  the  inspired  writers.  They  lived  in 
different  periods  of  time.  Between  Moses,  who  stands 
at  the  head  of  the  list,  and  John,  who  is  found  at  the 
close,  intervened  nearly  sixteen  hundred  years.  Thus 
remote  from  each  other  as  to  time,  and  differing  as  to 
occupations,  it  is  obvious  that,  in  respect  to  habits, 
views,  and  sentiments,  they  must,  in  several  things, 
have  differed  much  from  one  another.  Yet  these  men, 
thus  differing  in  habits  of  life,  in  sentiments,  in  educa- 
tion, in  natural  and  acquired  endowments,  and  thus 
living  in  different  and  distant  periods  of  time,  God  was 
pleased  to  employ  as  instruments  to  deliver  his  mes- 
sages of  mercy  and  grace  to  the  world,  and  to  write 
each  his  assigned  portion  of  the  Bible. 

Here  let  us  pause,  and  review  this  part  of  God's 
plan.  How  perfectly  obvious  is  it,  that  no  single 
impostor,  designing  to  impose  a  forgery  on  the  world, 
would  adopt  this  plan ;  requiring  by  the  number  and 
diversified  characters  of  its  professed  writers,  such 
variety  of  style,  as  no  one  man  could  possibly  furnish ! 
Is  it  not  equally  plain  that  no  set  of  men  wishing  to 
give  currency  to  forged  writings,  would  have  repre- 
sented them  as  having  been  written  in  different  ages, 
and  delivered  to  the  same  people,  and  consequently 
known  to  that  people  from  the  date  of  the  delivery  of 
each  portion  1  Attempts  to  propagate  forged  writings 
on  such  a  plan,  common  sense  would  teach  impostors 
could  not  possibly  succeed.  The  total  ignorance  of 
the  writings  by  the  people,  in  whose  possession  they 
were,  on  this  plan,  represented  to  have  been,  would  be 


FOR    A    REVELATION.  17 

a  public  refutation  of  the  assertions  of  the  impostors 
and  proclaim  to  all  their  impudent  pretensions. 

But  such  a  plan  of  communicating  a  revelation,  was 
perfectly  proper  to  be  adopted  by  a  Being  who  lives 
through  all  time ;  who  can  use  the  style  of  any  writer, 
and  inspire  and  control  any  mind ;  and  who  can  make 
messages  delivered  by  different  men,  in  different  pe- 
riods, and  on  different  occasions,  and  to  different  gene- 
rations, all  to  harmonize  in  forming  one  consistent  and 
glorious  system  of  divine  truth. 

SECTION  IV. 

ATTESTATION   OF   REVELATION. 

The  extraordinary  proofs  by  which  the  commission 
of  inspired  writers  was  attested,  constitute  an  impor- 
tant feature  in  the  Divine  plan. 

They  were  Miracles  and  Prophecy. 

When  Moses  received  his  commission  to  deliver  the 
Israelites  out  of  Egyptian  bondage,  he  was  authorized 
to  present  miraculous  signs  to  his  countrymen  to  con- 
vince them  of  his  Divine  appointment,  and  to  dispose 
them  to  accept  him  as  their  deliverer,  and  to  confide 
in  his  power  to  act  as  such  :  and  he  was  also  empower- 
ed to  work  numerous  and  stupendous  miracles  to  con- 
vince the  king  of  Egypt  of  his  Divine  commission,  to 
break  down  and  subdue  his  proud  and  obstinate  spirit, 
and  finally  to  force  from  him  a  reluctant  compliance 
with  the  Divine  command,  to  let  the  enslaved  people 
go  from  their  cruel  bondage. 

When  the  Son  of  God  appeared  in  human  form  on 
earth,  to  set  up  the  Christian  dispensation,  his  descent 
from  heaven,  and  commission  to  act  as  God's  ambas- 
sador extraordinary,  wrere  attested  by  innumerable 

2* 


18  GOD'S  PLAN 

miracles.  He  opened  the  eyes  of  the  blind ;  he  un- 
stopped the  ears  of  the  deaf;  he  restored  the  withered 
arm ;  he  gave  feet  to  the  lame ;  he  healed  all  manner 
of  diseases ;  he  raised  the  dead ;  he  controled,  by  his 
word,  the  tempestuous  wind,  and  the  raging  waves  of 
the  sea.  To  his  miracles  he  appealed  as  convincing 
proof,  that  he  had  come  from  God.  "  Then  came  the 
Jews  round  about  him,  and  said  unto  him,  How  long 
dost  thou  make  us  to  doubt  ?  If  thou  be  the  Christ, 
tell  us  plainly.  Jesus  answered,  I  told  you,  and  ye 
believed  not:  the  works  that  I  do  in  my  Father's 
name,  they  bear  witness  of  me."  "  If  I  do  not  the 
works  of  my  Father,  believe  me  not.  But  if  I  do, 
though  ye  believe  not  me,  yet  believe  the  works :  that 
ye  may  know  and  believe  that  the  Father  is  in  me, 
and  I  in  him."* 

When  the  Apostles  were  sent  forth  to  preach  the 
gospel,  they  were  empowered  to  prove  their  commis- 
sion, by  working  miracles.  "  And  when  he  had  called 
unto  him  his  twelve  disciples,  he  gave  them  power 
against  unclean  spirits  to  cast  them  out,  and  to  heal 
all  manner  of  sickness  and  all  manner  of  disease." 
— "  And  as  ye  go,  preach,  saying,  The  kingdom  of 
heaven  is  at  hand.  Heal  the  sick,  cleanse  the  lepers, 
raise  the  dead,  cast  out  devils;  freely  ye  have  re- 
ceived, freely  give."  "  How  shall  we  escape,  if  we 
neglect  so  great  salvation ;  which  at  the  first  began 
to  be  spoken  by  our  Lord,  and  was  confirmed  unto 
us  by  them  that  heard  him ;  God  also  bearing  wit- 
ness both  with  signs  and  wonders  and  writh  divers 
miracles,  and  gifts  of  the  Holy  Ghost,  according 
to  his  own  will."f  Not  only  were  the  Apostles 
enabled  to  prove  their  commission  by  miraculous 

*  John  x.  24,  25,  37,  38.        f  Matt.  x.  2,  7,  8.    Heb.  ii.  3,  4. 


FOR    A    REVELATION.  19 

signs,  but  their  disciples  also  were  honoured  by  similar 
extraordinary  signs  of  their  union  to  Jesus  Christ. 
"  And  these  signs  shall  follow  them  that  believe ;"  was 
the  Saviour's  promise  ;  "  In  my  name  shall  they  cast 
out  devils ;  they  shall  speak  with  new  tongues ;  they 
shall  take  up  serpents ;  and  if  they  drink  any  deadly 
thing,  it  shall  not  hurt  them ;  they  shall  lay  hands  on 
the  sick,  and  they  shall  recover."* 

By  working  miracles  many  of  the  sacred  wrriters 
proved  that  they  were  sent  by  God  to  deliver  his  mes- 
sages. Others  established  their  commission  from  hea- 
ven, by  the  fulfilment  of  some  previously  uttered  pro- 
phecy ;  or  were  recognized  as  being  inspired  to  deliver 
divine  oracles,  by  prophets  of  established  reputation. 
The  prophecies  contained  in  the  Bible  are  very  numer- 
ous ;  they  spread  through  this  sacred  volume,  from  the 
beginning  to  the  end.  Many  of  them  have,  WTC  believe, 
received  an  exact  and  wonderful  accomplishment,  while 
others  remain  yet  to  be  fulfilled. 

Such  are  the  singular  and  very  extraordinary  proofs, 
which,  according  to  scriptural  representation,  have 
been  offered  to  confirm  the  truth  of  that  revelation 
which  the  Bible  contains.  No  other  religion  besides  the 
Jewish  and  Christian  religions,  was  ever  founded  on 
such  proofs.  Paganism  and  Mohammedanism  have 
indeed,  after  their  establishment  in  the  world,  talked 
of  their  miracles,  and  boasted  of  their  winders ;  but 
certainly  they  wrere  not  introduced  to  the  notice  of 
mankind  by  extraordinary  displays  of  Divine  power; 
much  less  did  they  appeal,  in  confirmation  of  their 
truth  to  miracles  publicly  wrought,  and  open  to  the 
inspection  of  witnesses  of  every  description.  No  im- 
postor would  dare  to  put  his  pretensions  to  inspiration 

*  Mark  xvi.  17, 18. 


20  GOD'S    PLAN 

to  such  a  test ;  because  it  would  soon  expose  his  impiety, 
and  prostrate  all  his  hopes  of  succeeding  in  his  at- 
tempts to  impose  on  the  credulity  of  mankind.  Much 
less  would  an  impostor  have  the  temerity  to  sustain 
his  claims  to  a  divine  commission,  by  plain  prophecies 
in  relation  to  future  events  manifestly  beyond  the  reach 
of  human  foresight  to  be  fulfilled  in  a  short  period ;  be- 
cause he  would  know  that  the  non-fulfilment  of  his  pre- 
dictions would  soon  put  him  to  shame,  by  proclaiming 
his  folly  and  wickedness. 

But  the  Jewish  and  the  Christian  religions  were 
expressly  sustained  by  miracles  and  prophecies.  The 
sacred  writers,  in  support  of  their  claims  to  inspiration, 
boldly  appealed  to  miracles  which  they  wrought  in 
open  day  before  multitudes,  and  to  which  they  chal- 
lenged the  attention  of  their  enemies,  as  well  as  their 
friends ;  and  they  have  left  on  record  predictions  that 
were  to  be  fulfilled,  age  after  age ;  and  which  invite  the 
scrutiny  of  all  who  feel  inclined  to  expose  their  authors, 
by  refuting  their  truth. 

Contemplate  this  singular  proof.  Does  not  the  very 
offer  carry  with  it  presumptive  evidence  of  the  truth 
of  the  Bible,  which  rests  its  claims  on  proofs  so  far  be- 
yond the  power  of  man,  and  beyond  the  reach  of  the 
human  mind  ?  Would  any  but  individuals  who  felt 
assured  of  being  sent  by  Heaven,  have  dared  to  offer 
such  credentials  ?  Does  not  this  part  of  the  plan  as 
exhibited  in  the  Scriptures,  wear  on  its  face  the  im- 
press of  Divine  wisdom  and  power?  Such  a  plan 
accords  with  the  power  of  God,  which  can  work  mira- 
cles at  his  pleasure,  and  the  wisdom  of  God,  which 
can  utter  prophecies  certainly  to  be  fulfilled  at  the  ap- 
pointed time,  whether  in  the  course  of  a  few  years,  or 
in  far  distant  acjes, 


FOR    A    REVELATION.  21 

SECTION  V. 

REVELATION,    HOW    PRESERVED. 

Another  constituent  part  of  the  Divine  plan,  is  seen 
in  the  wonderful  provision  made  for  preserving  every 
portion  of  revelation,  as  successively  given  to  the 
Church. 

For  its  preservation  a  whole  nation  was  selected  by 
God,  and  separated  by  peculiar  laws  from  all  other 
nations,  and  watched  over,  guarded,  and  defended  by 
an  extraordinary  and  miraculous  providence.  To 
this  singular  people,  the  descendants  of  Abraham, 
were  committed  the  oracles  of  God ;  to  be  by  them 
preserved  pure  and  entire,  and  handed  down  from 
generation  to  generation,  till  Messiah  should  come. 
When  he  came,  he  entrusted  the  keeping  of  his  Scrip- 
tures to  the  care  and  fidelity  of  the  Christian  Church, 
collected  by  his  apostles  out  of  all  nations.  "  And  it 
came  to  pass,  when  Moses  had  made  an  end  of  wri- 
ting the  words  of  this  law  in  a  book,  until  they  were 

O  *i 

finished ;  that  Moses  commanded  the  Levites  which 
bare  the  ark  of  the  covenant  of  the  Lord,  saying,  Take 
this  book  of  the  law,  and  put  it  in  the  side  of  the  ark 
of  the  covenant  of  the  Lord  your  God,  that  it  may  be 
a  witness  against  thee."*  In  like  manner  all  other 
portions  of  the  Old  Testament  were  delivered  by  their 
authors  to  responsible  persons  of  the  Jewish  people, 
for  preservation.  In  answer  to  a  question,  "  What 
advantage  then  hath  the  Jew  ?  or  what  profit  is  there 
in  circumcision  ?"  the  apostle  Paul  replies,  "  Much 
every  way:  chiefly  because  unto  them  were  committed 
the  oracles  of  God."f 

*  Deut.  xxxi.  24—26.  f  Rom.  iii.  1,  2. 


22 


GOD  S    PLAN 


That  this  people  were  faithful  to  their  trust,  we 
have  ample  testimony  from  history  to  satisfy  us.  They 
were  indeed  a  rebellious  and  wicked  nation  ;  relapsing, 
time  after  time,  into  idolatry  and  flagrant  offences 
against  the  God  of  their  fathers  ;  but  they  were  never 
guilty  of  attempting  to  corrupt  or  mutilate  his  word. 
No  such  charge  was  ever  brought  against  them  by  their 
prophets,  who  did  not  fail  to  reprove  their  sins  in  the 
plainest  and  most  pungent  manner.  The  corrupt 
glosses  put  on  the  sacred  Scriptures  by  the  Scribes  and 
Pharisees,  the  Redeemer  exposed  and  refuted ;  but  he 
never  reproved  them  for  corrupting  or  mutilating  the 
word  itself. 

The  Jews  preserved  the  written  word,  entire  and 
pure,  with  the  most  scrupulous  care.  They  counted 
all  the  letters  of  the  Old  Testament,  that  none  might  be 
lost.  Every  copy  of  the  Scriptures  was  carefully  ex- 
amined by  an  appointed  number  of  their  wise  men. 

If  on  examination  a  copy  was  found  to  have  four  or 
five  faults,  it  was  rejected  and  destroyed.  But  copies 
found  to  be  correct  were  treated  with  the  highest  reve- 
rence. When  they  took  these  perfect  copies  into  their 
hands,  they  kissed  them  with  great  solemnity ;  and 
when  they  laid  them  down,  they  repeated  the  same  act 
of  high  veneration. 

It  was,  we  are  told  by  Philo  and  Josephus,  instilled 
into  the  minds  of  the  youth  of  the  Jewish  nation,  as  a 
principle,  to  run  any  danger,  and  to  submit  to  a  thou- 
sand deaths,  rather  than  suffer  any  alteration  or  any 
diminution  of  their  sacred  books.* 

*  Howe,  vol.  2,  p.  462. 


FOR    A    REVELATION.  23 

SECTION  VI. 

CHANGE  IN  THE  MODE  OF  WORSHIP. 

The  great  extraordinary  change  in  the  mode  of  con- 
ducting Divine  worship  that  occurred  after  the  advent 
of  Jesus  Christ,  forms  another  remarkable  feature  in  the 
Divine  plan. 

From  the  time  of  Moses  till  the  coming  of  the  Re- 
deemer, the  worship  of  the  Supreme  Being  was  con- 
ducted with  many  ceremonies,  and  with  great  outward 
pomp  and  splendour.  In  the  wilderness,  a  tabernacle 
with  several  apartments,  was,  by  Divine  direction, 
constructed ;  and  afterwards  the  temple  at  Jerusalem 
was  built  at  great  expense,  and  with  the  utmost  magni- 
ficence, in  accordance  with  an  inspired  plan  delivered 
by  David  to  his  son  Solomon.  At  the  tabernacle 
first,  and  subsequently  at  the  temple,  all  the  sacrifices 
of  the  nation  were  required  to  be  offered.  None 
wrere  allowed  to  be  offered  in  any  other  place,  under 
pain  of  Divine  displeasure.  For  the  maintenance  of 
religion,  and  the  conducting  of  Divine  worship,  a 
whole  tribe  was  set  apart ;  divided  into  Priests  and 
Levites,  to  whom  were  assigned  distinct  and  appro- 
priate offices ;  over  whom  presided  the  High  Priest, 
who  alone  was  permitted  to  make  the  nearest  ap- 
proach to  the  God  of  Israel,  annually  on  the  great 
day  of  the  atonement.  Three  times  a  year  were 
all  the  males  of  the  nation,  even  from  the  most 
distant  parts  of  the  land,  required  to  assemble  at  the 
sacred  city,  and  present  themselves  before  God,  and 
engage  in  the  solemn  acts  of  worship  prescribed  by 
the  Divine  law.  To  this  ceremonial,  this  costly,  and 
splendid  outward  worship,  the  Jews  were  habituated, 


24  GOD'S    PLAN 

from  age  to  age  in  their  successive  generations.  It 
was  pleasing  to  their  eye,  and  gratifying  to  their 
imaginations.  It  addressed  all  their  senses.  Strongly 
attached  to  it,  nothing  could  reconcile  them  to  any 
change  in  its  external  splendour. 

Yet,  by  the  preaching  of  the  gospel,  and  the  intro- 
duction of  the  Christian  religion,  an  entire  change  was 
produced  in  the  mode  of  conducting  the  worship  of 
Almighty  God.  The  sacrifices  were  abolished.  Jeru- 
salem was  no  longer  to  be  the  consecrated  seat  of 
Divine  service.  The  temple  became  unnecessary ;  its 
glory  was  departed.  In  any  convenient  place  it  was 
lawful  to  erect  a  house  for  worship ;  and  every  where, 
without  looking  towards  the  far  famed  city,  the  dis- 
ciples of  Christ  might  lift  up  clean  hands  and  pure 
hearts,  in  acceptable  acts  of  devout  adoration,  thanks- 
giving and  praise.  The  tribe  of  Levi  was  dismissed 
from  their  long  enjoyed  and  honourable  employment  of 
ministering  to  God  in  holy  things,  for  the  benefit  of 
the  nation.  That  honour  was  transferred  to  the 
Apostles  and  their  successors  in  the  ministry  of  Jesus 
Christ.  Under  the  Christian  dispensation,  the  worship 
of  God  is  conducted  with  great  simplicity ;  divested  of 
all  that  outward  show  that  attracted  the  veneration  of 
a  carnal  people,  who  were  fond  of  ceremonies  that 
addressed  their  bodily  senses. 

Knowing  that  this  change  was  appointed,  our  Re- 
deemer spoke  of  it  to  the  woman  of  Samaria.  "  Our 
fathers,"  said  she,  "  worshipped  in  this  mountain :  and 
ye  say,  that  in  Jerusalem  is  the  place  where  men  ought 
to  worship.  Jesus  said  unto  her,  Woman,  believe 
me,  the  hour  cometh,  when  ye  shall  neither  in  this 
mountain,  nor  yet  in  Jerusalem,  worship  the  Father. 
Ye  worship,  ye  know  not  what ;  we  know  what  we 


FOR    A    REVELATION.  25 

worship :  for  salvation  is  of  the  Jews.  But  the  hour 
cometh,  and  now  is,  when  the  true  worshippers  shall 
worship  the  Father  in  spirit  and  in  truth :  for  the 
Father  seeketh  such  to  worship  him.  God  is  a  spirit  ; 
and  they  that  worship  him,  must  worship  him  in  spirit 
and  in  truth."* 

This  great  change  was,  we  are  informed,  brought 
about  by  Jews,  who  had,  from  their  infancy,  been 
habituated  to  the  splendid  ritual  of  Moses,  and  the 
magnificent  ceremonies  of  the  temple  service.  So  much 
were  they  under  the  influence  of  early  instruction,  and 
long  and  deep  rooted  habit,  that  they  required  repeated 
revelations  from  heaven,  to  free  them  from  bondage  to 
the  law  of  Moses,  and  to  incline  them  to  maintain  the 
liberty  which  Jesus  Christ  had  imparted  to  his  church. 
Taught  by  the  Spirit  the  meaning  of  ancient  prophecies 
and  types,  they  saw  that  this  remarkable  change  in  the 
mode  of  conducting  Divine  worship,  had  been  foretold  ; 
although  their  nation  had  not  understood  the  intima- 
tions of  their  prophets,  nor  the  typical  nature  of  the 
Mosaic  institutions, 

On  this  point  the  author  of  the  epistle  to  the  He- 
brews has  thrown  the  clearest  light.  He  has  discuss- 
ed the  subject  at  full  length,  and  proved  that  the 
whole  Levitical  service  was,  by  infinite  wisdom,  de- 
signed to  be  typical  of  the  worship  under  the  Christian 
dispensation ;  and  that  the  types,  having  received  their 
fulfilment,  are  unnecessary,  and  therefore  properly  set 
aside.  Asa  specimen,  take  the  following  quotation : 
"  For  the  law  having  a  shadow  of  good  things  to  come, 
and  not  the  verv  imao-e  of  the  things,  can  never  with 

•<  o 

those  sacrifices  which  they  offered  year  by  year  con- 
tinually make  the  comers  thereunto  perfect.     For  then 

*  John  iv.  20—24. 
3 


26  GOD'S   PLAN 

would  they  not  have  ceased  to  be  offered?  because 
that  the  worshippers  once  purged  should  have  had  no 
more  conscience  of  sins.  But  in  those  sacrifices  there 
is  a  remembrance  again  made  of  sins  every  year.  For 
it  is  not  possible  that  the  blood  of  bulls  and  of  goats 
should  take  away  sins.  Wherefore,  when  he  cometh 
into  the  world,  he  saith,  Sacrifice  and  offering  thou 
wouldst  not,  but  a  body  hast  thou  prepared  me;  in 
burnt  offerings  and  sacrifices  for  sin  thou  hast  had  no 
pleasure.  Then  said  I,  Lo,  I  come  (in  the  volume  of 
the  book  it  is  written  of  me,)  to  do  thy  will,  O  God. 
Above,  when  he  said,  Sacrifice  and  offering,  and  burnt 
offerings  and  offering  for  sin  thou  wouldst  not,  neither 
hadst  pleasure  therein,  which  are  offered  by  the  law ; 
then  said  he,  Lo,  I  come  to  do  thy  will,  O  God.  He 
taketh  away  the  first,  that  he  may  establish  the 
second."* 

SECTION  VII. 

NO    IMPOSTOR    WOULD    ATTEMPT   SUCH   A    CHANGE. 

How  remarkable  this  feature  in  the  Divine  plan ! 
Examine  it.  Does  it  not  wear  the  impress  of  infinite 
wisdom  ?  Surely  an  impostor  would  not  have  attempt- 
ed to  call  off  a  people  from  outward  forms  and  cere- 
monies to  a  worship,  simple,  pure,  and  spiritual.  He 
could  not  have  conceived  the  idea  of  such  a  refined 
mode  of  addressing  the  Supreme  Being ;  a  mode  im- 
plying such  correct  and  elevating  conceptions  of  his 
adorable  perfections,  implying  a  deep  conviction  of  the 
great  depravity  of  human  nature,  and  an  encouraging 
view  of  forgiving  mercy,  through  a  glorious  Mediator. 
Whence  could  he  have  derived  such  a  conception? 

*  Hebrews  x.  1 — 9. 


FOR    A    REVELATION.  27 

Nothing  like  Christian  worship  was  found  in  the  world. 
The  worship  of  all  nations  was  addressed  to  the  senses. 
In  such  circumstances  it  was  not  possible  for  an  impos- 
tor to  form  a  conception  of  worship  so  simple,  pure, 
and  holy,  and  offered  in  the  name  of  a  Mediator,  so 
divine.  The  idea  is  manifestly  of  heavenly  origin. 

If  an  impostor  could  have  formed  ideas  so  just,  so 
adapted  to  the  condition  of  fallen  man,  and  so  conso- 
nant to  the  claims  of  a  holy,  righteous,  and  merciful 
God,  two  obstacles  would  have  kept  him  from  pro- 
posing and  recommending  such  worship  to  the  world. 
In  the  first  place,  it  would  have  appeared  too  pure 
and  holy  to  be  relished  by  his  own  corrupt  heart ;  and, 
in  the  second  place,  knowing  how  much  men  are  under 
the  dominion  of  their  senses,  and  how  attached  they  are 
to  outward  forms  and  ceremonies  in  religious  worship, 
he  would  have  entertained  no  hope  of  succeeding  in 
establishing  a  divine  service  so  entirely  different  from 
all  that  prevailed  in  the  world,  and  so  uninviting  to  the 
carnal  imaginations  of  men,  even  if  he  had  felt  disposed 
to  make  the  attempt. 

SECTION  VIII. 

THE   CHANGE    CONSONANT   TO   THE   WISDOM   OF   GOD. 

Can  we  not  see  in  this  feature  of  the  Divine  plan, 
plain  marks  of  infinite  wisdom  ?  Was  not  the  mode 
of  worship  prescribed  to  Israel  suited  to  that  state  of 
minority  in  which  the  church  was  before  the  birth  of 
Christ  ?  and  is  not  the  worship  required  by  the  gospel, 
adapted  to  the  church  in  her  advanced  period,  in 
which  she  is  favoured  with  such  superior  light  and 
privileges'?  The  requisition  for  all  the  males  to  as- 
semble three  times  a  year,  was  practicable,  while  the 


28  GOD'S  PLAN 

church  was  confined  to  one  people ;  but  since  the 
church  has  extended  her  dwellings  far  beyond  the 
limits  of  the  land  of  Judea,  it  would  be  impracticable 
to  comply  with  the  requirement.  Was  it  not  then 
consonant  to  the  wisdom  of  God,  when  he  designed 
to  spread  the  influence  of  true  religion  in  many  and 
distant  parts  of  the  world,  to  abolish  a  custom,  origi- 
nally wise  and  beneficial,  but  soon  to  become  unsuit- 
able, and  to  prescribe  a  worship  more  simple,  more 
spiritual,  and  more  suitable  to  his  own  spiritual  nature? 
How  becoming  the  infinite  majesty  of  God  is  it  for  him 
to  require  sinful  men  to  approach  the  throne  of  his 
grace,  in  the  name  of  a  Mediator  appointed  by  himself, 
and  to  renounce  all  dependence  on  their  own  works, 
and  to  rely  for  acceptance  and  audience  simply  on  the 
merits  of  Him  who  died  for  sinners,  and  now  lives  to 
intercede  for  them ! 


CONCLUSION   OF   THE    ARGUMENT. 


Having  gone  over  the  particulars  of  the  Divine  plan, 
as  exhibited  in  the  Scriptures  for  giving,  proving,  and 
preserving  a  revelation  to  men,  let  us  recall  them  to 
mind,  that  we  may  have  before  us  a  condensed  view 
of  the  whole  plan. 

The  Bible  is  composed  of  a  number  of  smaller 
books ; — these  books  were  written  at  different  periods 
and  in  different  ways,  and  are  characterized  by  great 
variety  of  style; — men  of  various  endowments,  both 
natural  and  acquired,  living  in  different  ages,  some 
far  remote  from  each  other,  trained  to  different  em- 
ployments, and  brought  under  the  influence  of  differ- 
ent habits,  were  used  by  God  as  instruments,  in  his 
hands  for  conveying  his  revelation  to  the  children  of 
men ; — the  commission  of  these  writers  was  attested 


FOR    A    REVELATION.  29 

by  the  most  extraordinary  proofs ;  proofs  which  He 
alone  could  furnish ;  by  prophecies  fulfilled,  and  mira- 
cles the  most  astonishing.  The  most  wonderful  pro- 
vision was  made  for  preserving  and  transmitting  Divine 
revelation  from  age  to  age  ;  a  whole  nation  selec- 
ted and  separated  from  the  rest  of  mankind,  was  con- 
stituted the  depositary  of  the  heavenly  oracles ;  a  people 
whose  interests  were  watched  over  and  defended 
by  a  singular,  ever  vigilant,  and  miraculous  provi- 
dence ;  and,  finally,  after  the  Mosaic  economy  had 
existed  for  ages,  and  the  hearts  of  the  people  had  be- 
come strongly  attached  to  its  outward  forms  of  wor- 
ship and  splendid  ritual,  it  pleased  God,  soon  after  the 
Saviour's  advent,  to  introduce  a  great  and  unexpected 
change  in  conducting  Divine  worship ;  so  that  from 
being  splendid  and  magnificent  in  its  ceremonies  and 
outward  appearance,  it  became  simple,  refined,  spirit- 
ual, and  pure. 

What  human  mind  could  have  conceived  such  a 
plan?  How  far  beyond  the  power  of  any  man,  or 
any  association  of  men,  the  execution  of  such  a  plan ! 
Does  it  not  proclaim  itself  the  conception  of  the  infinite 
mind  ?  Surely  it  does  not  accord  with  the  ignorance 
and  feebleness  of  depraved  men,  wishing  to  impose 
on  the  credulity  of  their  fellow-men ;  but  manifestly 
it  does  accord  with  the  wisdom,  purity,  and  benevo- 
lence of  that  infinite  Being,  who  can  enlighten  and 
control  the  minds  of  his  creatures ;  who  lives  through 
all  time,  present,  past,  and  future ;  whose  power  sus- 
tains all  nature,  determines  and  changes  its  laws, 
when  and  how  he  pleases ;  and  who  knows  how  to  re- 
gulate his  own  worship,  so  as  best  to  correspond  with 
the  state  and  circumstances  of  his  creatures,  and  with 
his  own  glorious  perfections. 

3* 


30  GOD'S    PLAN    FOR    A    REVELATION. 

When  this  wonderful  plan  is  attentively  and  carefully 
considered  and  examined,  it  appears  impossible  for  any 
unbiassed,  unprejudiced  mind  to  resist  the  conviction, 
that  it  is  impressed  with  the  characters  of  truth,  and 
must  have  originated  with  that  infinite  Being  from 
whom  it  professes  to  have  proceeded.  Like  creation,  it 
bears  visible  signatures  of  the  wisdom  and  power  of  its 
glorious  and  divine  Author. 

Let  it  be  observed,  that  the  evidence  offered  in  this 
chapter,  is  derived,  not  from  assuming  that  miracles 
were  wrought,  nor  from  assuming  that  prophecies 
were  fulfilled,  but  solely  from  a  contemplation  of  the 
Divine  plan  spread  out  before  us  in  the  sacred  Scrip- 
tures ;  a  part  of  which  is,  that  the  truth  of  the  Bible 
rests  upon  miracles  and  prophecies.  The  fact  that 
miracles  were  really  wrought,  and  prophecies  really 
fulfilled,  remains  to  be  proved.  The  weight  to  be 
attributed  to  them,  in  the  present  stage  of  the  discus- 
sion, is  simply  that  they  were  adopted  as  parts  of  the 
Divine  plan,  and  are  therefore  presumptive  evidence 
of  truth ;  because  no  impostor  would  have  dared  to 
adopt  as  parts  of  his  plan  for  establishing  the  authority 
of  a  forgery  in  the  world,  the  working  of  innumerable 
miracles  in  the  most  public  manner,  and  in  different 
ages,  and  the  uttering  of  a  vast  variety  of  prophecies 

to  be  fulfilled  at  various  times,  some  near  to  each 

> 

other,  and  some  far  remote  in  time.  The  plan  exhi- 
bited in  the  Bible  accords  in  all  its  parts  with  the  infi- 
nite mind  of  Jehovah ;  but  is  utterly  unsuited  to  the 
mind  and  weakness  of  a  human  being.  This  plan 
God  was  able  to  carry  on  in  a  glorious  manner ;  but 
if  man  had  been  able  to  conceive  it,  he  would  certain- 
ly have  failed  in  its  accomplishment. 


MIRACLES.  31 

CHAPTER  II. 

MIRACLES   NARRATED    AND    WROUGHT    BY    MOSES. 

IN  the  preceding  chapter,  the  Divine  plan  for  commu- 
nicating and  preserving  a  revelation  to  this  world,  was 
exhibited  as  found  in  the  Scriptures.  Miracles  were 
seen  to  form  a  part.  The  commission  of  the  inspired 
writers  was  attested  by  these  marvels  wTought  by  God 
for  the  purpose.  We  glanced  at  their  nature,  number, 
and  circumstances.  Let  us  now  go  into  an  investiga- 
tion of  this  important  subject,  and  examine  the  evidence 
furnished  in  the  Bible  to  prove  that  miracles  were 
really  wrought. 

The  first  miracle  which  Moses  showed  before  Pha- 
raoh, was  this ;  Aaron  cast  down  his  rod  in  the  pre- 
sence of  the  king  and  his  servants,  and  it  became  a 
serpent.  The  magicians  of  Egypt  attempted  to  vie  in 
power  with  the  Lord's  prophet ;  but  he  triumphed  over 
them ;  for  we  are  told  that  "  Aaron's  rod  swallowed 
up  their  rods."* 

The  next  miracle  was  greater.  Aaron  "  lifted  up 
his  rod,  and  smote  the  waters  that  were  in  the  river, 
in  the  sight  of  Pharaoh,  and  in  the  sight  of  his  ser- 
vants ;  and  all  the  waters  that  wrere  in  the  river  \vere 
turned  into  blood.  And  the  fish  that  was  in  the 
river  died ;  and  the  river  stank,  and  the  Egyptians 
could  not  drink  of  the  river;  and  there  was  blood 
throughout  all  the  land  of  Egypt,  and  the  magicians 
of  Egypt  did  so  with  their  enchantments."f  But 
whatever  they  did,  must  have  been  done  on  a  very 
small  scale ;  for  when  the  river  had  been  turned  into 

*  Exodus  vii.  8—12.  f  Ib.  vii.  19—25. 


32  MIRACLES. 

blood,  and  there  was  blood  throughout  all  the  land  of 
Egypt,  how  small  a  quantity  of  water  could  have  been 
procured  on  which  to  operate  with  their  enchantments  ! 
and  how  far  must  the  miracle  of  the  Hebrew  prophets 
have  transcended  in  greatness,  any  thing  which  the 
magicians  could  achieve !  The  judgment  continued 
seven  days. 

The  production  of  frogs  over  all  the  land  of  Egypt 
in  such  vast  numbers,  that  they  went  into  the  houses, 
and  bed-chambers,  and  on  the  beds,  was  the  third 
miracle.  The  magicians  imitated  in  some  sort  this 
miracle ;  but  so  annoying  was  this  calamity  that  Pha- 
raoh was  compelled  to  promise  to  let  the  people  of 
Israel  go,  if  Moses  would  intreat  the  Lord  to  take 
away  the  frogs.  Accordingly  the  time  being  set, 
"  Moses  cried  to  the  Lord  because  of  the  frogs  which 
he  had  brought  against  Pharaoh.  And  the  Lord  did 
according  to  the  word  of  Moses  ;  and  the  frogs  died 
out  of  'the  houses,  out  of  the  villages,  and  out  of  the 
fields;  and  they  gathered  them  together  in  heaps;  and 
the  land  stank."* 

The  next  miracle  consisted  in  turning  the  dust  of 
the  land  throughout  all  Egypt  into  lice,  upon  man  and 
upon  beast.  The  magicians  attempted  to  imitate  this 
miracle  with  their  enchantments,  but  they  failed ; 
and,  compelled  to  acknowledge  their  weakness,  they 
said  to  Pharaoh,  "  This  is  the  finger  of  God."f  And 
had  we  been  present,  witnessing  the  displays  of  power 
by  Moses  and  Aaron,  and  compared  the  extent  and 
greatness  of  the  wonders  wrought  by  them,  with  the 
trifling  imitations  attempted  by  their  feeble  and  van- 
quished competitors;  should  we  not  have  acknow- 
ledged the  power  of  the  God  of  Israel,  and  believed 

*  Exodus  viii.  1—14.  f  Ib-  viii.  16—19. 


MIRACLES.  33 

that  Moses  and  Aaron  were  only  instruments  in  his 
hands  for  doing  these  marvels  1 

In  the  succeeding  miraculous  judgments,  a  distinc- 
tion was  made  between  the  Egyptians  and  the  Israel- 
ites :  they  were  inflicted  on'  the  former,  and  not  on  the 
latter. 

When  the  swarms  of  flies  were  threatened,  God 
said,  "  I  will  sever  in  that  day  the  land  of  Goshen  in 
which  my  people  dwell,  that  no  swarms  of  flies  shall 
be  there ;  to  the  end  that  thou  mayest  know  that  I  am 
the  Lord  in  the  midst  of  the  earth ;  and  I  will  put  a 
division  between  my  people  and  thy  people :  to-morrow 
shall  this  sign  be ;  and  the  Lord  did  so ;  and  there  came 
a  grievous  swarm  of  flies  into  the  house  of  Pharaoh, 
and  into  his  servants'  houses,  and  into  all  the  land  of 
Egypt ;  and  the  land  was  corrupted  by  reason  of  the 
swarm  of  flies.*  At  the  intercession  of  Moses  this 
calamity  was  removed.f 

By  the  next  judgment  the  cattle  of  the  Egyptians 
were  destroyed,  but  not  one  belonging  to  Israel  died ; 
and  when  the  king  sent  to  inquire  he  found  it  so.J 

Again,  when  Moses  "  sprinkled  the  ashes  of  the 
furnace  up  toward  heaven,"  it  became  a  boil,  break- 
ing forth  with  blains  upon  man,  and  upon  beast,  and 
the  magicians  could  not  stand  before  Moses  because 
of  the  boils ;  for  the  boil  was  upon  the  magicians,  and 
upon  all  the  Egyptians.^ 

Then  came  the  terrible  storm  of  thunder,  hail,  and 
fire,  which  was  more  dreadful  than  any  thing  that 
had  ever  occurred  in  Egypt ;  but  "  in  the  land  of  Gos- 
hen, where  the  children  of  Israel  were,  was  no  hail."|| 
Again  at  the  intercession  of  Moses  this  judgment 

*  Exodus  viii.  20—24.        J  Ib.  ix.  3—7.         ||  Ib.  ix.  22—26. 
Ib.  viii.  25—31.  §  Ib.  ix.  8—11. 


34  MIRACLES. 

ceased.*  Passing  by  the  next  calamity,  that  of  the 
locusts  which  so  terribly  desolated  the  land,  and  was 
removed  at  the  intercession  of  Moses,f  let  us  consider 
the  miracle  by  which  darkness  was  brought  over  the 
land  of  Egypt.  It  was  a  thick,  palpable  darkness ;  a 
darkness  so  great  that  the  Egyptians  could  not  see  each 
other,  nor  attend  to  their  common  business.  They  were 
compelled  to  remain  unoccupied  in  their  places  for 
three  days,  during  which  time  the  darkness  continued. 
But  while  this  terrible  darkness  grievously  afflicted  the 
Egyptians,  the  Israelites  enjoyed  the  light  of  heaven  in 
all  their  dwellings.f 

All  these  successive  judgments,  severe  and  painful 
as  they  were,  proved  insufficient  to  humble  the  proud, 
obstinate  heart  of  Egypt's  king.  Jehovah,  the  God 
of  Israel,  determined  to  inflict  one  more,  which  he 
knew  would  extort  from  him  an  unwilling  consent  to 
let  the  oppressed  go  free.  But  previously  he  instituted 
the  passover ;  which  was  designed  to  remind  his  people, 
in  all  future  generations,  of  their  protection,  in  that 
dreadful  night  in  which  the  strength  of  Egypt  was 
broken. 

While  the  Israelites  were,  in  obedience  to  Divine 
direction,  eating  the  paschal-lamb,  "  at  midnight,  the 
Lord  smote  all  the  first-born  in  the  land  of  Egypt, 
from  the  first-born  of  Pharaoh  that  sat  on  his  throne, 
unto  the  first-born  of  the  captive  that  was  in  the  dun- 
geon; and  all  the  first-born  of  cattle.  And  Pharaoh 
rose  up  at  night,  he,  and  all  his  servants,  and  all 
the  Egyptians ;  and  there  was  a  great  cry  in  Egypt : 
for  there  was  not  a  house  where  there  was  not  one 
dead."§  But  in  this  tremendous  slaughter,  the  chil- 

*  Exodus  ix.  27—34.  J  Ib.  x.  21—23. 

f  Ib.  x.  12—19  §  Ib.  xii.  29,  30. 


MIRACLES.  35 

dren  of  Israel  were  safe.  No  first-born  in  their  dwell- 
ings perished ;  because  their  dwellings  were  sprinkled 
with  the  blood  of  the  paschal-lamb,  according  to 
Divine  direction.  "  And  the  blood  shall  be  to  you  for 
a  token  upon  the  houses  where  ye  are :  and  when  I 
see  the  blood,  I  will  pass  over  you,  and  the  plague  shall 
not  be  upon  you  to  destroy  you,  when  I  smite  the  land 
of  Egypt."* 

This  terrible  judgment  proved  effectual.  The  proud 
heart  of  the  obstinate  and  hardened  king  was  abased. 
Calling  for  Moses  and  Aaron  by  night,  he  said,  "  Rise 
up,  and  get  ye  forth  from  among  my  people,  both  ye 
and  the  children  of  Israel ;  and  go,  serve  the  Lord,  as 
ye  have  said.  Also  take  your  flocks  and  your  herds, 
as  ye  said,  and  be  gone  ;  and  bless  me  also.  And  the 
Egyptians  were  urgent  upon  the  people,  that  they 
might  send  them  out  of  the  land  in  haste;  for  they  said, 
We  be  all  dead  men."f 

Such  were  the  miracles  which  Moses  and  Aaron 
wrought  in  effecting  the  deliverance  of  Israel  from 
bondage.  Pharaoh  and  the  Egyptians,  it  is  plain 
from  the  narrative,  regarded  them  as  miracles :  and  if 
we  had  been  present  at  the  time  to  witness  such  won- 
derful events,  could  we  have  resisted  the  conviction, 
that  they  were  the  works  of  that  Almighty  power  to 
which  all  the  laws  of  nature  submit,  and  by  which  they 
are  sustained,  controlled,  and  changed  at  pleasure  1 

In  this  stage  of  the  argument,  let  it  be  distinctly  ob- 
served, I  do  not  take  for  granted,  that  these  miracles 
were  really  wrought.  We  only  wish  the  nature  of 
these  singular  occurrences  to  be  observed,  in  connexion 
with  the  circumstances  in  which  they  appeared,  just 
as  they  are  stated  in  the  narrative  of  Moses.  The 

*  Exodus  xii.  13.  f  Ib.  xii.  31—33. 


36  MIRACLES. 

proof  of  their  reality  is  yet  to  be  exhibited.  But  what 
we  request  the  reader  to  reflect  on  is  this :  whether, 
on  the  supposition  that  these  events  really  occurred  as 
narrated  by  Moses,  he  can  entertain  a  doubt  that  they 
were  genuine  miracles,  produced  by  the  Almighty  to 
effect  the  deliverance  of  his  chosen  people  from  cruel 
bondage  to  the  Egyptians. 

New  wonders  succeeded  those  we  have  just  no- 
ticed. On  the  march  of  Israel  from  Egypt,  Jehovah 
became  their  guide :  "  And  the  Lord  went  before 
them  by  day  in  a  pillar  of  cloud,  to  lead  them  in  the 
way  ;  and  by  night  in  a  pillar  of  fire,  to  give  them 
light ;  to  go  by  day  and  night.  He  took  not  away  the 
pillar  of  cloud  by  day,  nor  the  pillar  of  fire  by  night, 
from  before  the  people."*  In  this  miraculous  manner 
were  the  tribes  of  Israel  led,  during  all  their  wander- 
ings in  the  wilderness,  through  the  space  of  forty 
years. 

Repenting  that  they  had  let  Israel  go,  Pharaoh  and 
his  servants  assembled  in  haste  an  army,  and  went 
in  pursuit  of  them,  to  reduce  them  to  that  state  of 
bondage  from  which  they  had  been  released.  They 
found  them  encamped  at  the  Red  Sea.  Terrified  at 
the  sight  of  their  former  masters  approaching  in  hostile 
array,  "  The  children  of  Israel  cried  out  unto  the 
Lord."  They  murmured  against  Moses ;  who,  in 
reply  to  their  ungrateful  and  unbelieving  complaints, 
said,  "  Fear  ye  not ;  stand  still,  and  see  the  salvation 
of  the  Lord,  which  he  will  show  you  to-day :  for  the 
Egyptians  whom  ye  have  seen  to-day,  ye  shall  see 
them  again  no  more  for  ever.  The  Lord  shall  fight 
for  you,  and  ye  shall  hold  your  peace."f  According- 
ly preparation  is  made  for  the  fulfilment  of  this  pro- 

*  Exodus  xiii.  21,  22.  f  H>.  xiv.  10—14. 


MIRACLES.  37 

mise.  The  clouds  assume  a  new  position.  "  The 
angel  of  God,  which  went  before  the  camp  of  Israel, 
removed  and  went  behind  them :  and  the  pillar  of 
cloud  went  from  before  their  face,  and  stood  behind 
them :  and  it  came  between  the  Egyptians  and  the 
camp  of  Israel ;  and  it  was  a  cloud  and  darkness  to 
them,  but  it  gave  light  by  night  to  these  ;  so  that  the 
one  came  not  near  the  other  all  the  night.  And 
Moses  stretched  out  his  hand  over  the  sea ;  and  the 
Lord  caused  the  sea  to  go  back  by  a  strong  east  wind 
all  that  night,  and  made  the  sea  dry  land,  and  the 
waters  were  divided.  And  the  children  of  Israel 
went  into  the  midst  of  the  sea  upon  dry  ground  :  and 
the  waters  were  a  wall  unto  them  on  their  right  hand 
and  on  their  left."* 

In  defiance  of  past  judgments  and  of  present  ap- 
pearances of  Divine  interposition  in  favour  of  Israel, 
the  infatuated  king  of  Egypt  dared  to  pursue  them 
into  the  passage  made  for  their  escape  through  the 
sea.  But  how  vain  his  mad  design !  "  The  Lord 
troubled  the  hosts  of  the  Egyptians,  and  took  off 
their  chariot  wheels,  so  that  they  drave  them  hea- 
vily." At  his  command,  "  Moses  stretched  forth  his 
hand,  and  the  sea  returned  to  his  strength  when  the 
morning  appeared."-)-  The  hosts  of  Pharaoh  see  their 
folly.  In  vain  they  attempt  to  retreat  from  their  im- 
pious pursuit.  They  are  overwhelmed  and  drowned 
in  the  sea. 

The  sacred  writer  ascribes  the  dividing  of  the 
waters  of  the  Red  Sea  to  the  power  of  Almighty 
God,  interposing  for  the  deliverance  of  his  chosen 
people,  and  for  the  destruction  of  their  enemies.  A 
strong  east  wind  was  indeed  employed  to  drive  the  sea 

*  Exodus  xiv.  15—22.  |  Ib-  xiv.  23—25. 

4 


38  MIRACLES. 

back ;  but  no  wind  could  pile  up  the  waters  like  two 
walls  on  both  sides  of  the  Israelites.  The  waters  were 
divided,  when  Moses,  the  Lord's  servant,  stretched  out 
his  hand ;  and  when  he  stretched  it  out  again,  the 
waters  returned  to  their  former  state,  and  overwhelmed 
and  destroyed  the  Egyptians. 

By  these  various  interpositions  of  Jehovah,  the 
Israelites  were  effectually  delivered  out  of  the  hands 
of  their  cruel  masters.  They  constituted  a  vast  mul- 
titude ;  amounting  in  all  to  three  millions  of  human 
beings.  They  are  now  in  the  wilderness:  How  are 
they  to  be  sustained  ?  Whence  will  they  obtain  the 
necessary  food  ?  The  Lord  will  not  forsake  them  ;  he 
will  provide.  A  new  scene  of  wonders  opens.  Manna 
descends  from  heaven  every  morning  except  the  Sab- 
bath. On  this  heavenly  food,  the  Israelites  feed  and 
are  sustained  forty  years.  It  ceased  not  to  descend 
till  they  had  entered  the  land  of  promise,  and  could  ob- 
tain its  fruits  for  their  support. 

Passing  by  other  miracles,  let  us  look,  at  the  miracle 
wrought  at  mount  Sinai.  Before  this  mount  Israel 
encamped  ;  and  while  there  Jehovah  was  pleased  to 
exhibit  his  glory  to  them.  They  were  instructed  to 
prepare  to  meet  God.  On  the  third  day  "  there  were 
thunders  and  lightnings,  and  a  thick  cloud  upon  the 
mount,  and  the  voice  of  the  trumpet  exceeding  loud ; 
so  that  all  the  people  that  was  in  the  camp  trembled. 
And  Moses  brought  forth  the  people  out  of  the  camp 
to  meet  God ;  and  they  stood  at  the  nether  part  of 
the  mount.  And  mount  Sinai  was  altogether  on  a 
smoke,  because  the  Lord  descended  upon  it  in  fire ; 
and  the  smoke  thereof  ascended  as  the  smoke  of  a 
furnace,  and  the  whole  mount  quaked  greatly.  And 
when  the  voice  of  the  trumpet  sounded  long,  and 


MIRACLES.  39 

waxed  louder  and  louder,  Moses  spake  and  God 
answered  him  by  a  voice.  And  the  Lord  came  down 
upon  mount  Sinai,  on  the  top  of  the  mount :  and  Moses 
went  up."* 

In  such  circumstances  of  awful  grandeur,  and  with 
such  terrific  displays  of  his  divine  majesty,  Jehovah 
delivered,  in  an  audible  voice,  the  ten  commandments ; 
which  he  was  pleased  afterwards  to  engrave  on  two 
tables  of  stone,  and  give  them  to  Moses  for  his  people. 
Not  a  doubt  could  remain  on  the  mind  of  a  single 
Israelite  that  here  a  miracle  was  wrought,  and  that 
God  was  present. 

In  all  their  journeys  in  the  wilderness,  the  chosen 
tribes  were  guided  by  a  standing  miracle.  We  have 
noticed  already  the  pillar  of  a  cloud  by  day,  and 
the  pillar  of  fire  by  night.  At  the  erection  of  the 
tabernacle  these  pillars  assumed  a  new  position.  "  On 
the  day  that  the  tabernacle  was  reared  up,  the  cloud 
covered  the  tabernacle,  namely,  the  tent  of  the  testi- 
mony ;  and  at  even  there  was  upon  the  tabernacle  as 
it  were  the  appearance  of  fire,  until  the  morning.  So 
it  wras  alway :  the  cloud  covered  it  by  day,  and  the 
appearance  of  fire  by  night.  And  when  the  cloud  was 
taken  up  from  the  tabernacle,  then  after  that  the  chil- 
dren of  Israel  journeyed  ;  and  in  the  place  wThere  the 
cloud  abode,  there  the  children  of  Israel  pitched  their 
tents.  At  the  commandment  of  the  Lord  the  children 
of  Israel  journeyed,  and  at  the  commandment  of  the 
Lord  they  pitched  :  as  long  as  the  cloud  abode  upon 
the  tabernacle  they  rested  in  their  tents.  And  when 
the  cloud  tarried  long  on  the  tabernacle  many  days, 
then  the  children  of  Israel  kept  the  charge  of  the 
Lord,  and  journeyed  not.  And  so  it  was,  when  the 

Exodus  xix.  16 — 20.    ch.  xx. 


40  MIRACLES. 

cloud  was  a  few  days  upon  the  tabernacle ;  according 
to  the  commandment  of  the  Lord  they  abode  in  their 
tents,  and  according  to  the  commandment  of  the  Lord 
they  journeyed."  So  particular  is  Moses  in  his  narra- 
tive of  this  miracle ;  and  still  more  particular,  as  you 
will  find  by  turning  to  the  ninth  chapter  of  Numbers. 


CHAPTER  III. 

ARGUMENTS    ON   THESE    MIRACLES. 

OMITTING  notice  of  the  other  miracles  narrated  by  the 
Hebrew  leader,  we  proceed,  to  make  remarks  on  those 
we  have  selected. 

SECTION  I. 

REMARKS. 

1.  If  these  events  actually  occurred,  at  the  time, 
and  in  the  circumstances,  stated  in  the  narrative,  then 
they  must  have  been  miraculous;  real  interpositions 
of  Divine  power,  out  of  the  order  of  nature,  by  Jeho- 
vah, the  God  of  Israel,  to  establish  the  mission  of  his 
servant  Moses,  and  to  fulfil  his  promises  to  his  chosen 
people.  It  is  utterly  impossible  to  explain  them  by 
natural  causes.  No  one  witnessing  such  events,  in 
connexion  with  the  time  and  circumstances,  could 
resist  the  conviction,  that  they  were  produced  by  a 
Divine  power,  operating  out  of  the  ordinary  course  of 
nature,  and  designed  to  be,  what  they  are  denomina- 
ted, miraculous  events.  They  were  of  such  a  nature 


MIRACLES.  41 

that  their  character  could  not  be  mistaken.  If  they 
were  not  miracles,  miracles  can  never  be  wrought.  It 
only  requires  an  examination  of  them  to  be  convinced 
of  the  truth  of  this  remark. 

2.  These  miracles  were  wrought  before  competent 
witnesses. 

They  were  exhibited  in  open  day,  not  privately, 
but  in  the  most  public  manner ;  not  in  the  presence  of 
a  few  selected  individuals,  but  in  the  presence  of  vast 
multitudes ;  before  enemies  as  well  as  friends.  The 
Egyptians  saw  and  felt  them.  The  proud  and  obsti- 
nate king  was  compelled  by  them  to  acknowledge  the 
hand  of  the  Almighty,  and  to  let  his  oppressed  slaves 
go  free.  Israel  saw  and  rejoiced  in  Jehovah's  signal 
interposition  in  their  favour ;  and  when  He  had  car- 
ried them  safely  through  the  Red  Sea,  and  placed  them 
beyond  the  power  of  their  pursuing  masters,  they  sang 
his  praises.  Two  nations  witnessed  these  Wonderful 
events.*  With  the  aid  of  his  magicians,  the  king  of 
Egypt  tried  hard  to  disprove  the  miracles.  But  both 
he  and  they  were  compelled  to  abandon  the  vain 
attempt.  They  saw  and  acknowledged  the  finger  of 
God.  Pharaoh  was  influenced  by  the  strongest  mo- 
tives to  resist  these  miracles.  He  felt  that  the  power 
and  glory  of  his  kingdom  were  concerned.  He  did 
resist  long  and  obstinately.  He  was  extremely  un- 
willing to  let  the  enslaved  Israelites  depart.  Most 
reluctantly  did  he  consent  at  last  to  let  them  go  ;  and, 
by  so  doing  he  gave  the  fullest  proof  that  he  believed 
the  events  that  terrified  him,  and  desolated  his  king- 
dom, were  produced  by  the  power  of  Israel's  God, 
for  the  express  purpose  of  humbling  his  prord  heart, 

*  Exodus  xv. 

4* 


42  MIRACLES. 

and  compelling  him  to  release  them  from  his  tyranni- 
cal oppression. 

3.  These  miracles  were  wrought  for  an  important 
end. 

Reason  forbids  us  to  expect  miracles  to  be  wrought 
on  trifling  occasions.  If  God  interpose  in  a  miracu- 
lous manner,  it  must  be  to  accomplish  something  worthy 
of  his  interposition.  And  why  were  the  miracles  under 
review  wrought?  To  this  question  a  distinct  answer 
is  given  by  Moses.  It  was  to  fulfil  the  covenant  en- 
gagements into  which  Jehovah  had  condescended  to 
enter  with  Abraham,  Isaac,  and  Jacob,  the  illustrious 
fathers  of  Israel ;  it  was  to  deliver  his  chosen  people 
from  cruel  bondage ;  it  was  to  establish  true  religion 
among  that  people ;  it  was  to  make  them  the  deposi- 
tary of  his  heavenly  oracles ;  it  was  to  set  up  and  main- 
tain his  worship  in  opposition  to  idol  worship,  in  the 
world ;  it  was  to  make  known  his  great  name  in  all 
the  earth.  Such,  according  to  Moses'  statement,  was 
the  design  of  these  great  and  long  continued  miracles. 
And  surely  no  one  can  deny  that  the  accomplishment 
of  such  a  design  furnished  ample  reason  for  a  miracu- 
lous display  of  Almighty  power.* 

4.  The  record  of  these    miracles  was  written   by 
Moses,  while  the  witnesses  were  still  living,  and  while 
some  of  the  miracles  were  still  exhibited  before  their 
eyes. 

Had  the  record  stated  that  they  had  occurred  ages 
before ;  had  it  been  written  long  after  the  witnesses 
had  slept  in  the  grave ;  it  would  have  merited  very 
little  regard.  It  was  far  otherwise.  The  record  was 
made  at  the  time  of  these  wonderful  occurrences,  and 
presented  to  that  very  people  who  had  seen  and  heard 

*  Exodus  iii.  1—18. 


MIRACLES.  43 

the  signal  and  miraculous  displays  of  divine  power  des- 
cribed. To  them  the  sacred  historian  appealed  in  sup- 
port of  the  truth  of  his  narration.  "  And  know  ye  this 
day :  for  I  speak  not  with  your  children  which  have 
not  known,  and  which  have  not  seen  the  chastise- 
ment of  the  Lord  your  God,  his  greatness,  his  mighty 
hand,  and  his  outstretched  arm,  and  the  miracles,  and 
the  acts  which  he  did  in  the  midst  of  Egypt  unto  Pha- 
raoh the  king  of  Egypt,  and  unto  all  his  land ;  and 
what  he  did  unto  the  army  of  Egypt,  unto  their  horses, 
and  to  their  chariots ;  how  he  made  the  water  of  the 
Red  Sea  to  overflow  them  as  they  pursued  after  you, 
and  how  the  Lord  hath  destroyed  them  unto  this  day ; 
and  what  he  did  unto  you  in  the  wilderness,  until  ye 
came  into  this  place ; — and  what  he  did  unto  Dathan 
and  Abiram,  the  sons  of  Eliab,  the  son  of  Reuben :  how 
the  earth  opened  her  mouth  and  swallowed  them  up, 
and  their  households  and  their  tents,  and  all  the  sub- 
stance that  was  in  their  possession,  in  the  midst  of  all 
Israel :  but  your  eyes  have  seen  all  the  great  acts  of 
the  Lord  which  he  did."* 

5.  If  the  Israelites,  who  were  witnesses,  believed 
these  miracles,  then  it  is  reasonable  that  all  to  whom 
their  testimony  comes,  should  believe  them  to  be  true 
miracles. 

They  were  competent  witnesses.  The  miracles 
were  of  such  a  nature  as  to  require  in  these  witnesses 
nothing  more  than  the  exercise  of  sound  bodily  senses, 
and  of  common  understanding.  In  relation  to  such 
events,  an  uneducated  man  could  give  as  good  a  tes- 
timony, as  a  learned  man.  He  could  testify  in  regard 
to  the  judgments  that  desolated  Egypt ;  he  could  tes- 
tify in  regard  to  the  passage  through  the  Red  Sea ;  he 

*  Deuteronomy  xi.  2 — 7. 


44  MIRACLES. 

could  testify  to  the  terrific  displays  of  Divine  majesty 
at  mount  Sinai,  to  the  food  on  which  the  people  fed  in 
the  wilderness,  and  the  appearance  and  movements  of 
the  cloud,  by  which  their  journeying  and  resting  were 
regulated.  A  man  of  common  sense  and  sound  bodily 
senses,  could  not  be  deceived  in  respect  to  such  events: 
and  it  was  utterly  impossible  for  a  whole  nation  to  be 
deceived  by  miracles  that  wei*e  seen  with  their  eyes, 
and  heard  with  their  ears  ;  some  of  which  were  daily 
occurring  for  a  long  course  of  years. 

Now,  if  we  have  the  testimony  of  a  whole  nation, 
of  three  millions  of  people,  to  events  in  regard  to  which 
they  neither  were  nor  could  be  deceived,  is  it  not 
worthy  of  all  credit  ?  Why  should  we  hesitate  to 
receive  it  ]  Hume  replies,  "  such  testimony  ought  to 
be  rejected ;  because  miracles  are  contrary  to  experi- 
ence" Contrary  to  experience  !  Whose  experience  ? 
The  experience  of  Mr.  Hume?  And  is  his  experience 
the  test  of  truth  1  Can  nothing  be  true  which  he  has 
not  experienced  ?  Shall  his  eyes  and  ears  be  consti- 
tuted the  sole  vouchers  of  truth  1  If  Mr.  Hume  does 
not  mean  his  personal  experience,  whose  experience 
does  he  mean  ?  The  experience  of  men  of  the  age  in 
which  he  lived  ?  How  can  the  fact  that  they  never 
saw  miracles  wrought,  be  brought  forward  as  proof 
that  men  who  lived  in  the  ages  before  they  were  born, 
never  witnessed  miracles?  With  equal  propriety 
might  it  be  affirmed,  that  the  latter  could  not  see  and 
hear  things  which  the  former  did  not  see  nor  hear ;  and 
thus  with  one  dash  of  the  pen  might  be  blotted  out  the 
entire  history  of  past  events  ! 

But  does  the  philosopher,  by  experience,  mean 
universal  experience  ?  Does  he  intend  to  say,  that  no 
man  ever  saw  a  miracle  ?  This  would  be  a  philoso- 


MIRACLES.  45 

phical  argument  indeed !  It  would  be  substituting  the 
dictum,  the  mere  assertion  of  an  infidel  writer  for 
proof!  If  we  take  it  for  granted  that  no  man  ever  saw 
a  miracle,  why  then  all  reasoning  is  useless. 

But  Moses,  who  lived  many  ages  before  Hume 
was  born,  affirms  that,  by  the  power  of  the  God  of 
Israel,  he  was  enabled  to  work  many  and  great  mira- 
cles, in  attestation  of  his  mission  to  effect  the  emanci- 
pation of  that  people  from  Egyptian  bondage.  In 
proof  of  his  miracles,  of  which  he  gives  a  particular 
account,  he  adduces  the  testimony  of  a  whole  nation ; 
whom  he  delivered  from  the  tyranny  of  Pharaoh,  led 
through  the  Red  Sea,  and  conducted  in  their  journeys 
in  the  wilderness  forty  years,  till  they  reached  the 
borders  of  the  promised  land.  Now,  to  set  aside  the 
testimony  of  this  whole  people,  and  to  confute  Moses, 
by  affirming  miracles  to  be  contrary  to  experience, 
and  that  no  man  ever  saw  a  miracle,  is  ridiculous  in 
the  extreme. 

The  great  question  to  be  decided  is  this :  Did  the 
Israelites  really  receive  the  writings  of  Moses  as  con- 
taining true  history,  and  really  believe  the  miracles 
which  he  records  as  having  been  exhibited  before 
their  eyes  1  If  they  did,  then  we  have  their  testimony 
to  the  truth  of  these  miracles ;  and  it  is  perfectly 
reasonable  in  us  to  receive  their  testimony,  and  to 
believe  that  these  miracles  were  really  wrought  by 
Moses. 

SECTION  II. 

A     FACT    ASSUMED. 

Now,  to  settle  this  great  question,  we  assume  what 
no  one  can  deny,  that  the  writings  of  Moses  have 
been,  in  ages  past,  and  are,  at  this  day,  received,  both 


46  MIRACLES. 

by  Jews  and  Christians,  as  true  and  inspired  writings. 
How  is  this  indisputable  fact  to  be  accounted  for? 
Why  have  these  writings  of  the  Jewish  lawgiver  been 
thus  honoured  ?  No  true  solution  of  this  question  can 
be  given,  unless  we  admit  that  the  generation  of  Israel- 
ites who  were  contemporary  with  Moses,  and  were 
led  by  him  to  the  borders  of  the  promised  land,  really 
received  him  as  divinely  commissioned  to  effect  their 
deliverance,  on  the  ground  of  the  miracles  he  wrought 
before  their  eyes. 

Either  they  did  thus  accredit  him  or  they  did  not. 

SECTION  III. 

REASONING  ON  THE  SUPPOSITION  THAT    MOSEs's  WRITINGS  WERE 
RECEIVED    BY    HIS    CONTEMPORARIES. 

If  they  did  thus  accredit  him,  then  all  that  is  stated 
in  the  Mosaic  history,  is  natural.  "  Moses  and 
Aaron,"  it  is  written,  "  went  and  gathered  together 
all  the  elders  of  the  children  of  Israel:  and  Aaron 
spake  all  the  words  which  the  Lord  had  spoken  unto 
Moses,  and  did  the  signs  in  the  sight  of  the  people. 
And  the  people  believed ;  and  when  they  heard  that 
the  Lord  had  visited  the  children  of  Israel,  and  that 
he  had  looked  upon  their  affliction,  then  they  bowed 
their  heads  and  worshipped."*  How  natural!  The 
elders  could  not  resist  the  evidence  of  the  miracles; 
they  believed  that  Moses  was  commissioned  by  God  to 
effect  their  emancipation ;  they  were  willing  to  put 
themselves  under  his  conduct,  and  to  leave  the  house 
of  their  bondage. 

It  was,  however,  the  design  of  God   to  try  their 

*  Exodus  iv.  29—31. 


MIRACLES.  47 

faith,  and  not  to  deliver  them  till  their  bondage  be- 
came more  intolerable,  and  their  faith  strengthened, 
by  displays  of  new  and  greater  wonders  of  his  power. 
Pharaoh  will  not  obey  the  command  of  the  Most 
High.  He  sets  himself  in  opposition  to  his  will ;  and 
proudly  replies,  "  Who  is  the  Lord,  that  I  should  obey 
his  voice  to  let  Israel  go  ?  I  know  not  the  Lord, 
neither  will  I  let  Israel  go."*  He  increased  their  op- 
pression, by  requiring  the  same  amount  of  bricks,  while 
straw  \vas  refused  for  making  them.  The  officers  of 
the  children  of  Israel  set  over  them  by  their  task- 
masters, were  beaten,  because  the  people  had  failed  to 
accomplish  their  impracticable  task.  They  sought 
redress  from  the  tyrant  king,  but  were  spurned  from 
his  presence,  and  ordered  to  repair  to  their  work.  In 
these  circumstances,  meeting,  on  their  return,  with 
Moses  and  Aaron,  they  exclaimed,  in  the  anguish  of 
their  hearts,  "  The  Lord  look  upon  you,  and  judge ; 
because  ye  have  made  our  savour  to  be  abhorred  in  the 
eyes  of  Pharaoh,  and  in  the  eyes  of  his  servants,  to  put 
a  sword  in  their  hands  to  slay  us."f  Was  not  this 
natural  ? 

But  the  desolating  judgments  inflicted  on  Egypt, 
and  the  protection  afforded  to  the  children  of  Israel, 
soon  revived  their  spirits,  and  convinced  them  that 
Jehovah  was  stretching  out  his  mighty  hand  for  their 
deliverance.  On  the  eve  of  their  departure,  Moses,  by 
Divine  direction,  instituted  the  passover,  as  a  comme- 
morative ordinance  of  what  was  shortly  to  happen  ; 
and  commanded  the  people  to  prepare  'for  it,  and  to 
borrow  of  the  Egyptians  jewels  of  silver,  and  jewels  of 
gold.  The  people  were  obedient,  and  looked  for  the 
promised  deliverance.J 

*  Exodus  v.  2.  f  Ib.  v.  20,  21.  I  Ib.  xi.  2,  3. 


48  MIRACLES. 

For  wise  and  holy  reasons,  as  well  as  to  punish  the 
unbelief  of  his  people,  God  was  pleased,  after  he  had 
saved  them  from  the  pursuing  Egyptians,  by  opening 
for  them  a  passage  through  the  Red  Sea,  to  keep  them 
wandering  in  the  wilderness,  forty  years. 

Now,  if  the  miracles,  narrated  by  Moses,  were  really 
wrought ;  if  the  Israelites  were  witnesses  of  the  judg- 
ments that  compelled  Pharaoh  to  let  them  depart ;  if 
they  really  went  through  the  Red  Sea  on  dry  ground, 
while  the  waters  were  piled  up  like  two  walls  on  both 
sides ;  if  they  beheld  the  terrific  displays  of  Divine 
majesty  on  mount  Sinai ;  if  they  felt  the  ground  trem- 
bling under  their  feet,  and  quaked  at  the  sound  of  the 
mighty  trumpet,  waxing  louder  and  louder ;  if  they 
were  fed  with  manna  in  the  wilderness,  and  drank  of 
the  water  from  the  smitten  rock  that  followed  them  in 
their  wanderings;  if  they  were  directed  when  to 
journey,  and  when  to  pitch  their  tents,  by  the  move- 
ments of  the  miraculous  cloud ;  if  their  feet  did  not 
swell,  nor  their  garments  wax  old :  then  it  is  seen  how 
such  a  multitude  of  people  could  be  sustained,  w7hile 
destitute  of  the  ordinary  productions  of  the  earth ;  then 
the  chosen  tribes  could  not  resist  the  evidence  con- 
tinually before  their  eyes  of  a  divine  and  miraculous 
interposition  in  their  favour ;  then  Moses  could,  as  he 
did,  boldly  appeal  to  the  miracles  they  had  seen  in 
Egypt  and  in  the  wilderness;  and  the  people  were  pre- 
pared to  believe  his  words,  and  to  receive  all  the  laws, 
and  ceremonies,  and  institutions,  and  feasts  which  he 
announced  as  divinely  appointed. 

In  perfect  correspondence  with  such  a  conviction 
resting  on  the  minds  of  the  Israelites,  Moses  addresses 
them,  and  boldly  appeals  to  the  miracles  wrought, 
and  which  he  was  assured  none  could  deny.  "  And 


MIRACLES.  49 

Moses  called  all  Israel,  and  said  unto  them,  Hear,  O 
Israel,  the  statutes  and  the  judgments  which  I  speak 
in  your  ears  this  day,  that  ye  may  learn  them,  and 
keep  them,  and  do  them.  The  Lord  our  God  made 
a  covenant  with  us  in  Horeb.  The  Lord  made  not 
this  covenant  with  our  fathers,  but  with  us,  who  are 
all  of  us  alive  this  day.  The  Lord  talked  with  you 
face  to  face  in  the  mount,  out  of  the  midst  of  the  fire, 
(I  stood  between  the  Lord  and  you  at  that  time,  to 
show  you  the  word  of  the  Lord :  for  ye  were  afraid 
by  reason  of  the  fire ;  and  went  not  up  into  the  mount,) 
saying."*  Having  repeated  the  ten  commandments, 
Moses  adds,  "  These  words  the  Lord  spake  unto  all 
your  assembly  in  the  mount,  out  of  the  midst  of  the 
fire,  of  the  cloud,  and  of  the  thick  darkness,  with  a 
great  voice  :  and  he  added  no  more.  And  he  wrote 
them  in  two  tables  of  stone,  and  delivered  them  unto 
me.  And  it  came  to  pass,  when  ye  heard  the  voice 
out  of  the  midst  of  the  darkness,  (for  the  mountain  did 
burn  with  fire,)  that  ye  came  near  unto  me,  even  all 
the  heads  of  your  tribes,  and  your  elders ;  and  ye  said, 
Behold,  the  Lord  our  God  hath  showed  us  his  great- 
ness, and  we  have  heard  his  voice  out  of  the  midst  of 
the  fire:  we  have  seen  this  day  that  God  doth  talk 
writh  man,  and  he  liveth.  Now  therefore  why  should 
we  die  ?  for  this  fire  will  consume  us :  if  we  hear  the 
voice  of  the  Lord  our  God  any  more,  then  we  shall 
die.  For  who  is  there  of  all  flesh,  that  hath  heard 
the  voice  of  the  living  God,  speaking  out  of  the  midst 
of  fire,  as  wre  have,  and  lived  ?  Go  thou  near,  and 
hear  all  that  the  Lord  our  God  shall  speak  unto  thee ; 
and  we  will  hear  it,  and  do  it.  And  the  Lord  heard 
the  voice  of  your  words,  when  ye  spake  unto  me; 

*  Deuteronomy  v.  1 — 5. 
5 


50  MIRACLES. 

and  the  Lord  said  unto  me,  I  have  heard  the  voice  of 
the  words  of  this  people,  which  they  have  spoken 
unto  thee:  they  have  well  said  all  that  they  have 
spoken."* 

Moses  exhorting  the  Israelites  to  obey  the  divine 
commandments,  urges  especially  their  duty  to  their 
children :  "  And  thou  shalt  teach  them  diligently  unto 
thy  children,  and  shalt  talk  of  them  when  thou  sittest 
in  thine  house,  and  when  thou  walkest  by  the  way, 
and  when  thou  liest  down,  and  when  thou  risest  up. 
And  thou  shalt  bind  them  for  a  sign  upon  thine  hand, 
and  they  shall  be  as  frontlets  between  thine  eyes. 
And  thou  shalt  wTite  them  upon  the  posts  of  thy 
house,  and  on  thy  gates.'?f  "  And  when  thy  son  ask- 
eth  thee  in  time  to  come,-  saying,  '  What  mean  the  tes- 
timonies, and  the  statutes,  and  the  judgments,  which 
the  Lord  our  God  hath  commanded  you  ?'  then 
thou  shalt  say  unto  thy  son,  We  W7ere  Pharaoh's  bond- 
men in  Egypt ;  and  the  Lord  brought  us  out  of  Egypt 
with  a  mighty  hand :  and  the  Lord  showed  signs  and 
wonders,  great  and  sore,  upon  Egypt,  upon  Pharaoh, 
and  upon  all  his  household,  before  our  eyes;  and  he 
brought  us  out  from  thence,  that  he  might  bring  us  in, 
to  give  us  the  land  which  he  sware  unto  our  fathers. 
And  the  Lord  commanded  us  to  do  all  these  statutes, 
to  fear  the  Lord  our  God,  for  our  good  always,  that 
he  might  preserve  us  alive,  as  it  is  at  this  day."J 
Again,  in  the  29th  chapter  of  Deuteronomy,  where  an 
account  is  given  of  the  covenant  made  at  Moab, 
Moses  appeals  to  the  knowledge  of  the  people :  "  Ye 
have  seen  all  that  the  Lord  did  before  your  eyes  in 
the  land  of  Egypt  unto  Pharaoh,  and  unto  all  his  ser- 
vants, and  unto  all  his  land ;  the  great  temptations 

*  Deut.  v.  22—28.  f  Ib.  vi.  1—9.  J  Ib.  vi.  20—24. 


MIRACLES.  51 

which  thine  eyes  have  seen,  the  signs,  and  those  great 
miracles.  Yet  the  Lord  hath  not  given  you  a  heart 
to  perceive,  and  eyes  to  see,  and  ears  to  hear,  unto 
this  day.  And  I  have  led  you  forty  years  in  the  wil- 
derness :  your  clothes  are  not  waxen  old  upon  you,  and 
thy  shoe  hath  not  waxen  old  upon  thy  foot.  Ye  have 
not  eaten  bread,  neither  have  ye  drunk  wine  or  strong 
drink :  that  ye  might  know  that  I  am  the  Lord  your 
God."* 

Now  on  the  supposition  we  have  made  that  these 
miracles  of  Moses  were  really  wrought,  all  this  is  per- 
fectly natural.  Moses  could  feel  no  hesitation  in 
making  his  appeals  to  the  knowledge  of  the  people  he 
addressed.  He  felt  conscious  he  was  speaking  the 
truth  ;  and  he  knew  that  no  one  could  call  in  question 
his  statements.  All  is  natural.  These  addresses  of 
the  Jewish  lawgiver  carry  the  appearance  of  truth. 
No  impostor  would  dare  to  interweave  his  writings 
with  such  bold  appeals  to  the  knowledge  of  those 
whom  he  addressed.  If  he  did,  how  could  he  hope 
to  escape  detection  1 

The  generation  of  Israel  who  had  witnessed  all 
these  miracles,  and  to  whose  personal  knowledge 
Moses  thus  appeals,  acknowledged  of  course  his  divine 
commission,  and  received  his  writings  as  inspired  and 
revealing  the  will  of  God.  They  would  naturally  be 
led  to  speak  to  their  children  of  the  wonders  they  had 
seen.  To  be  silent  on  the  subject  was  not  possible ; 
they  could  not  suffer  their  children  to  grow  up  in  utter 
ignorance  of  the  winders  God  had  wrought,  in  effect- 
ing their  deliverance  from  a  cruel  and  degrading  bon- 
dage, and  in  putting  them  in  possession  of  the  promised 
land. 

*  Deuteronomy  xxix.  1 — 6. 


52  MIRACLES. 

Yet  there  was  room  for  exhortation  and  precept  in 
regard  to  this  matter.  The  Israelites  could  not  be 
silent  here :  they  would  tell  their  children  the  wonders 
they  had  seen.  But  they  might  fail  in  diligence,  and 
in  taking  pains  to  point  out  to  their  children  the  con- 
nexion between  these  miracles  and  the  divine  institu- 
tions. Hence  Moses  felt  it  necessary  to  press  this 
duty  in  his  exhortations.  To  aid  parents  in  discharg- 
ing their  duty,  and  to  assist  those  whose  office  it  was 
to  teach  the  people,  he  wrote  a  succinct  and  accurate 
history  of  the  Lord's  dealings  with  them ;  and  to  keep 
alive  the  remembrance  of  these  things  in  all  future 
generations,  the  recollection  of  them  was  interwoven 
with  the  ceremony  of  presenting  annually  the  first 
fruits  of  the  land.  On  that  occasion  the  Israelites 
were  required  to  say :  "  A  Syrian  ready  to  perish  was 
my  father ;  and  he  went  down  into  Egypt,  and  so- 
journed with  a  few,  and  became  there  a  nation,  great, 
mighty,  and  populous :  and  the  Egyptians  evil  entreat- 
ed us,  and  afflicted  us,  and  laid  upon  us  hard  bondage : 
and  when  we  cried  unto  the  Lord  God  of  our  fathers, 
the  Lord  heard  our  voice,  and  looked  on  our  afflic- 
tion, and  our  labour,  and  our  oppression:  and  the 
Lord  brought  us  forth  out  of  Egypt  with  a  mighty 
hand,  and  with  an  outstretched  arm,  and  with  great 
terribleness,  and  with  signs,  and  with  wonders :  and 
he  brought  us  into  this  place,  and  hath  given  us 
this  land,  even  a  land  that  floweth  with  milk  and 
honey.  And  now,  behold,  I  have  brought  the  first 
fruits  of  the  land,  which  thou,  O  Lord,  hast  given 
me."* 

All  appearances  go  to  establish  the  supposition  as 
true,  that  the  Israelites  saw  and  believed  the  miracles 

*  Deuteronomy  xxvi.  5 — 10. 


MIRACLES.  53 

recorded  by  Moses,  and  which  he  reminds  them  again 
and  again  that  they  had  witnessed. 


SECTION  IV. 

FORCE   OF   THE   ISRAELITES'    ARGUMENT. 

In  the  preceding  section  it  was  shown,  that  the 
generation  of  Israelites  who  had  witnessed  Jehovah's 
miracles,  would  certainly  tell  them  to  the  next  gene- 
ration. The  great  and  unusual  force  of  their  testi- 
mony is  worthy  of  special  notice ;  for  it  was  the  testi- 
mony not  of  a  few  or  many  competent  witnesses,  but 
of  a  whole  nation. 

All  had  seen  at  least  some  of  the  miracles.  All  had 
beheld  the  miraculous  appearance  of  God  on  mount 
Sinai.  All  had  heard  his  voice  uttering  the  ten  com- 
mandments. All  had  felt  the  ground  trembling  under 
their  feet.  All  were  terrified  by  the  displays  of  Divine 
majesty.  Not  one  of  the  whole  nation  could  resist 
the  evidence  which  the  Almighty  gave  of  his  pre- 
sence. All  saw  and  tasted  the  manna  on  which  they 
subsisted.  No  one  could  doubt  of  being  fed  miracu- 
lously by  this  heavenly  food,  any  more  than  we  can 
doubt  of  being  fed  by  the  ordinary  productions  of  the 
earth.  The  pillar  of  cloud  by  day,  and  the  pillar  of 
fire  by  night,  and  its  movements,  were  seen  by  all ; 
and  every  individual  of  the  nation  had  personal  evi- 
dence that  their  journeyings  and  restings  were  regu- 
lated by  this  miraculous  symbol  of  the  Divine  pre- 
sence. 

Such  a  testimony,  thus  delivered  by  a  whole  nation 
in  regard  to  events  about  which  there  could  be  no 
deception,  no  mistake,  was  irresistible.  The  generation 

5* 


54  MIRACLES. 

of  Israel  to  whom  it  was  delivered  could  not  reject  it 
It  was  a  moral  impossibility.  They  received  it  with 
full  assurance.  They  certainly  believed  all  the  mira- 
cles related  by  their  fathers ;  they  acknowledged  the 
divine  mission  of  Moses ;  they  submitted  to  him  as  their 
lawgiver,  appointed  to  that  office  by  God  himself,  and 
received  all  his  writings  as  inspired. 

No  event  in  the  history  of  our  nation  is  supported 
by  equal  evidence.  That,  on  the  fourth  day  of  July 
in  the  year  of  our  Lord  seventeen  hundred  and  seventy- 
six,  the  old  Congress  signed,  in  their  Hall  at  Phila- 
delphia, the  declaration  of  American  independence, 
no  one  doubts.  And  what  is  the  evidence  that  satis- 
fies the  minds  of  all  of  the  glorious  fact?  All  our 
fathers  were  not  present  to  witness  the  signing  of  that 
noble  and  patriotic  document.  Only  a  small  number 
could  see  the  transaction.  Yet  on  the  testimony  of 
this  small  number,  and  of  the  members  of  Congress 
who  did  sign,  we  are  assured  of  the  fact.  We  no 
more  doubt  it,  than  we  should,  if  we  ourselves  had 
been  present,  and  had  seen  the  illustrious  deed  with 
our  own  eyes.  How  then  could  that  generation  of 
Israel  to  whom  the  miracles  of  Moses  were  reported, 
admit  a  doubt  in  regard  to  things  which  all  their 
fathers  assured  them  they  had  seen  with  their  own  eyes, 
heard  with  their  own  ears,  and  tasted  with  their  own 
mouths'? 

To  these  conclusions  we  are  necessarily  brought, 
by  admitting  the  miracles  of  Moses  to  have  been  real, 
and  that  he  was  duly  accredited  as  their  divinely 
appointed  leader  and  lawgiver,  by  his  contemporaries. 


MIRACLES.  55 


SECTION  V. 

REASONING   ON   THE   OPPOSITE   SUPPOSITION. 

Let  us  now  take  the  opposite  supposition.  Let  us 
suppose  that  Moses  was  not  thus  accredited,  and  that 
he  wrought  no  miracles ;  and  see  what  will  follow. 
It  will  then  follow  that  he  did  not  emancipate  Israel 
from  Egyptian  bondage,  nor  conduct  them  through 
the  wilderness,  to  the  borders  of  the  promised  land, 
nor  sustain  them  forty  years  in  the  wilderness,  as 
narrated  in  his  writings.  On  this  supposition  it  is  im- 
possible to  account  for  the  fact  of  his  being  since 
accredited  as  their  leader  and  lawgiver,  and  of  his 
miracles  being  believed  as  real  both  by  Jews  and 
Christians.  Indeed,  if  his  writings  were  not  received, 
by  his  contemporaries,  as  inspired,  on  the  ground  of 
his  miracles  establishing  his  character  and  commis- 
sion from  heaven,  they  never  could  have  gained 
credit  in  the  world.  Select  any  period  of  time,  any 
generation  of  Israel,  and  it  can  be  shown  conclusively, 
that,  on  the  supposition  now  made,  they  never  could 
have  been  palmed  on  the  world  as  genuine  and  in- 
spired. 

Let  us  take  the  generation  next  succeeding  his 
time.  It  will  then  follow  on  the  supposition  made, 
that  when  his  writings  appeared,  they  were  entirely 
ignorant  of  all  the  wonders  recorded  in  them.  They 
had  heard  nothing  of  the  desolating  judgments  on 
Egypt;  nothing  of  the  passage  of  their  fathers 
through  the  Red  Sea ;  nothing  of  their  sojourning  in 
the  wilderness,  forty  years,  and  of  their  miraculous 
support  by  manna  during  that  long  time ;  nothing  of 


56 


MIRACLES. 


the  wonderful  manner  in  which  the  law  was  given 
from  mount  Sinai ;  nothing  of  the  erection  of  the  taber- 
nacle by  divine  direction ;  nothing  of  the  wonderful 
cloud  by  which  they  had  been  guided  in  all  their  jour- 
neys through  the  wilderness.  Yet  when  they  read 
these  writings  they  find  it  asserted  that  they  had  been 
delivered  to  their  fathers  ;  that  their  fathers  had  been 
perfectly  acquainted  with  all  the  miracles  recorded  in 
them ;  that  they  had  really  been  emancipated  from 
Egyptian  bondage,  by  the  judgments  inflicted  by 
heaven,  through  the  instrumentality  of  Moses;  con- 
ducted by  him  through  the  Red  Sea,  and  through  the 
wilderness,  and  sustained  and  guided  in  the  miraculous 
manner  narrated ;  and  that  their  fathers  had  been  com- 
manded by  God  to  tell  these  wonderful  things  to  their 
children,  and  diligently  to  teach  them  the  testimonies, 
and  statutes,  and  judgments  delivered  to  them  by  his 
servant  Moses.  Yet  their  fathers  had  never  spoken  to 
them  of  these  wonderful  things ;  they  are  utterly  unac- 
quainted with  them ! 

In  such  circumstances  of  utter  ignorance,  was  it  pos- 
sible for  these  writings,  which  imply  their  knowledge 
of  them,  to  gain  credit  ?  Was  it  not  requiring  people 
to  believe  they  had  heard  what  they  had  not  heard, — 
knew  what  they  did  not  know, — and  observed  facts 
which  they  had  not  observed  ?  or  to  believe  their 
fathers  had  witnessed  the  most  astonishing  and  miracu- 
lous events,  in  which  they  and  their  children  had  the 
deepest  interest;  and  yet,  in  opposition  to  every 
principle  of  human  nature,  and  to  the  express  com- 
mand of  Almighty  God,  had  observed  a  profound 
silence  1  to  believe  their  fathers  were  in  possession  of 
these  inspired  writings,  and  yet  had  cruelly  concealed 


MIRACLES.  57 

them  from  their  children  ?  Would  an  impostor  have 
been  so  infatuated,  as  to  attempt  to  impose  on  any 
people  such  writings  ?  Would  he  have  been  fool 
enough  so  to  frame  his  story,  as  to  involve  the  supposi- 
tion that  those  whom  he  wished  to  deceive,  actually 
knew  what  both  he  and  they  were  perfectly  certain 
they  did  not  know  1  A  story  so  superlatively  foolish 
could  not  obtain  credit  from  the  most  credulous.  The 
bold  appeals  of  Moses  to  the  personal  knowledge  of 
those  whom  he  addressed,  could  be  adopted  only  by 
one  who  felt  conscious  he  was  speaking  the  truth,  and 
who  knew  certainly  his  hearers  could  not  deny  his 
statements. 


SECTION  VI. 

ILLUSTRATION. 

Let  us  illustrate  this  argument  by  referring  to  events 
in  the  history  of  our  own  country.  The  union  of  the 
colonies  in  opposition  to  the  arbitrary  laws  of  the 
mother  country, — the  formation  of  a  Congress  to  re- 
present the  colonies, — the  declaration  of  independence 
by  that  Congress, — the  appointment  of  George  Wash- 
ington as  commander-in-chief  of  the  armies  of  the 
United  States  of  America, — the  capture  of  Burgoyne, 
and  his  army  at  Saratoga, — the  arduous  struggle  that 
was  carried  on  seven  years  against  the  armies  and 
navy  of  Great  Britain, — the  capture  of  Lord  Corn- 
wallis  and  his  army,  at  Yorktown,  Virginia ; — are  all 
events  in  our  history  well  known,  and  which  being 
true  could  not  fail  to  be  known  to  the  children  of  the 
revolutionary  patriots  and  heroes.  No  one  entertains 


58  MIRACLES. 

any  doubt  of  facts  so  notorious  and  so  substantiated. 
They  will  be  handed  down  from  generation  to  genera- 
tion, so  long  as  this  nation  shall  continue  to  exist. 

Now,  let  us  suppose  these  events  had  never  occur- 
red ;  that  we  had  not  been  colonies  of  Great  Britain ; 
that  no  declaration  of  independence  had  been  made 
by  Congress ;  that  no  war  of  liberty  had  been  carried 
on  seven  years ;  that  George  Washington  had  not  been 
appointed  commander-in-chief  of  our  armies;  that 
neither  the  army  of  Burgoyne,  nor  the  army  of  Corn- 
wallis,  had  been  captured ;  and  consequently  that  we 
had  never  heard  of  these  remarkable  events.  Further, 
let  us  suppose  that  a  person,  undertaking  to  write  a 
history  of  this  nation,  should  incorporate  these  events 
as  real  parts  of  our  history,  would  it  be  possible  for 
him  to  gain  credit  ?  We  open  the  volume  ;  we  read 
a  very  surprising  narrative;  we  read  of  events  we 
never  heard  of  before;  events  of  such  a  character  that, 
if  they  were  true,  we  should  certainly  be  familiar  with 
them  ;  but  of  which  we  have  lived  in  utter  ignorance. 
Assuredly  such  a  story,  implying  knowledge  we  do 
not  possess,  could  never  gain  credit.  The  writer 
would  meet  with  merited  and  universal  reprobation  for 
his  barefaced  impudence. 

Would  such  be  the  result  of  an  attempt  to  impose  on 
us  as  portions  of  our  history  facts  that  had  never  oc- 
curred, and  of  which  we  were  entirely  ignorant  ?  And 
when  we  consider  the  structure  of  the  Mosaic  history, 
the  knowledge  it  implies  in  the  historian's  contempo- 
raries, and  in  all  succeeding  generations,  can  we  doubt 
the  impossibility  of  its  being  imposed,  at  any  period,  on 
any  generation,  if  it  had  been  false  ? 


MIRACLES.  59 


SECTION  VII. 

CONCLUSION   OF    THE   ARGUMENT. 

Thus,  from  the  indisputable  fact  that  the  writings  of 
Moses  have  been,  for  ages,  and  still  are,  received,  by 
Jews  and  Christians,  as  genuine,  true,  and  inspired 
documents,  we  reason  in  favour  of  their  truth  and 
divine  authority.  Admitting  them  to  be  what  they 
claim  to  be,  all  is  natural;  the  miracles  he  records  were 
true  miracles ;  they  were  seen  by  the  Israelites  whom 
he  led  out  of  Egypt,  through  the  Red  Sea,  and  through 
the  wilderness ;  and  Moses  could,  with  perfect  confi- 
dence, appeal  to  their  knowledge  of  all  the  signal  and 
miraculous  interpositions  of  God  in  their  favour.  But, 
on  the  supposition  that  his  writings  are  not  true,  and 
his  recorded  miracles  false,  it  is  impossible  to  account 
for  the  undeniable  fact,  that  his  writings  have  been  and 
are  received  as  inspired  and  true,  and  his  recorded 
miracles  as  real  miracles.  On  this  supposition  they 
could  never  have  gained  credit. 

Thus  we  are  compelled  to  believe,  that  the  Mosaic 
history  was  received  as  true  by  the  writer's  contempo- 
raries, on  the  ground  of  the  miracles  which  he  records, 
and  which  they  had  seen  and  witnessed,  as  the  only 
way  to  account  for  the  fact  that  this  history  and  its  re- 
corded miracles  are  now,  and  have  been  for  ages  past, 
received  as  true,  both  by  Jews  and  by  Christians.  \Ve 
have  then  the  testimony  of  a  whole  nation  to  the  won- 
derful and  numerous  miracles  recorded  by  Moses,  as 
wrought  for  the  deliverance  of  Israel  out  of  Egypt,  and 
their  final  settlement  in  the  land  promised  by  God  to 
their  fathers. 


60  MIRACLES    OF    CHRIST 


CHAPTER  IV. 

MIRACLES  OF  CHRIST  AND  HIS  APOSTLES. 

As  Jehovah  had  ushered  into  the  world  the  commence- 
ment of  his  revelation  in  a  manner  so  wonderful,  and 
established  the  mission  and  character  of  the  first 
writer  of  the  Bible,  by  miracles  so  astonishing ;  it  was 
unnecessary  to  accompany  the  mission  of  subsequent 
prophets  with  the  same  overwhelming  evidence.  The 
working  of  one  or  two  miracles  or  the  fulfilment  of  a 
prediction  previously  delivered,  was  sufficient  to  estab- 
lish the  reputation  of  a  prophet,  in  the  view  of  a  people 
for  whom  God  had  done  such  wonders,  and  whom 
Moses  had  taught  to  expect  a  succession  of  inspired 
teachers  and  prophets ;  and  especially  to  look  for  the 
coming  of  that  great  Prophet  to  whom  was  to  be  the 
gathering  of  the  people. 

When  this  great  and  long  promised  Prophet  came, 
a  new  and  brighter  scene  opened  on  the  world.  Mira- 
cles more  numerous  and  of  greater  variety  were  exhi- 
bited to  attest  the  mission  of  Messiah,  the  Son  of  the 
living  God ;  and  afterwards  the  mission  of  the  Apostles 
whom  he  sent  forth  to  preach  his  gospel,  and  to  esta- 
blish his  kingdom  among  all  nation. 

Let  us  examine  these  miracles. 

The  very  first  which  our  Lord  wrought,  was  indis- 
putable. At  a  marriage  feast  in  Cana  of  Galilee,  when 
the  wine  had  failed,  he  changed  a  large  quantity  of 
water  into  wine  of  so  excellent  a  quality  as  to  call 
forth  the  marked  commendation  of  the  ruler  of  the 
feast,  who,  at  the  time,  was  ignorant  of  the  miracle 


AND    HIS    APOSTLES.  61 

by  which  it  had  been  produced.*  At  a  pool  in  Jeru- 
salem, called  Bethesda,  Jesus  healed  an  impotent  man 
of  an  infirmity  under  which  he  had  laboured  thirty- 
eight  years,  and  the  cure  of  which  he  in  vain  sought 
at  this  pool.  To  this  unhappy  man,  Jesus  said,  "  Rise, 
take  up  thy  bed,  and  walk.  And  immediately  the  man 
was  made  whole,  and  took  up  his  bed  and  walked."f 
On  one  occasion,  with  only  five  loaves  of  bread  and 
two  small  fishes,  he  fed  five  thousand  men  ;  and  there 
remained  twelve  baskets  of  fragments :  and  on  another, 
with  seven  loaves  and  a  few  little  fishes,  he  fed  four 
thousand  men,  besides  women  and  children ;  and  there 
remained  seven  baskets  full.J 

At  Jerusalem  Jesus  opened  the  eyes  of  a  man  who 
had  been  born  blind.  This  miracle  was  critically  ex- 
amined by  the  Jews,  and  could  not  be  denied  by 
them.§  Moreover  our  Saviour  healed  all  manner  of 
diseases.  He  gave  feet  to  the  lame;  he  unstopped 
the  ears  of  the  deaf;  he  loosed  the  tongue  of  the 

C3 

dumb ;  he  opened  the  eyes  of  the  blind.  He  walked 
upon  the  sea ;  he  rebuked  the  \vinds  and  the  waves, 
and  they  obeyed  him ;  the  tempest  ceased,  the  waves 
wrere  settled.  He  gave  life  to  the  dead.  Taking 
by  the  hand  the  daughter  of  Jairus,  ruler  of  a  Jewish 
synagogue,  he  said,  "  Maid,  arise.  And  her  spirit 
came  again,  and  she  arose  straightway  :  and  he  com- 
manded to  give  her  meat.  And  her  parents  were 
astonished."!!  He  also  raised  from  the  dead  a  voune 

•/ 

man  of  the  city  of  Nain.  Of  this  miracle  we  have  the 
following  account :  "  Now  \vhen  he  came  nigh  to  the 
gate  of  the  city,  behold,  there  was  a  dead  man  carried 
out,  the  only  son  of  his  mother;  and  she  was  a  widow: 

*  John  ii.  1—11.  t  -Tohn  vi-  5—13.    Matt.  xv.  32—38. 

f  Ib.  v.  2—9.  §  John  ix.  1—38.        ||  Luke  viii.  54—56. 

G 


62  MIRACLES    OF    CHRIST 

and  much  people  of  the  city  followed  with  her.  And 
when  the  Lord  saw  her  he  had  compassion  on  her, 
and  said  to  her,  Weep  not.  And  he  came,  and  touch- 
ed the  bier :  and  they  that  bare  him  stood  still.  And 
he  said,  Young  man,  I  say  unto  thee,  arise.  And  he 
that  was  dead  sat  up,  and  began  to  speak.  And  he 
delivered  him  to  his  mother.  And  there  came  a  fear 
on  all :  and  they  glorified  God,  saying,  That  a  great 
Prophet  is  risen  up  among  us;  and  that  God  hath 
visited  his  people.  And  this  rumour  of  him  went  out 
throughout  all  Judea,  and  throughout  all  the  region 
round  about."*  At  the  grave  of  Lazarus,  who  had 
been  dead  and  buried  four  days,  and  in  the  presence 
of  many  Jews,  Jesus  stood  and  "  called  with  a  loud 
voice,  Lazarus,  come  forth.  And  he  that  was  dead 
came  forth  bound  hand  and  foot  with  grave  clothes ; 
and  his  face  was  bound  with  a  napkin.  Jesus  saith 
unto  them,  Loose  him,  and  let  him  go.  Then  many 
of  the  Jews  which  came  to  Mary,  and  had  seen  the 
things  which  Jesus  did,  believed  on  him.  But  some  of 
them  went  their  ways  to  the  Pharisees,  and  told  them 
what  things  Jesus  had  done."f 

In  Matthew  we  find  this  record :  "  And  when  they 
were  gone  over,  they  came  into  the  land  of  Gennesa- 
ret.  And  when  the  men  of  that  place  had  knowledge 
of  him,  they  sent  out  into  all  that  country  round  about, 
and  brought  unto  him  all  that  were  diseased ;  and  be- 
sought him  that  they  might  only  touch  the  hem  of  his 
garment:  and  as  many  as  touched  were  made  perfectly 

whole."J 

In  confirmation  of  their  commission  from  Jesus 
Christ  to  preach  his  gospel,  the  Apostles  were  ernpow- 

*  Luke  vii.  11—17.  f  John  xi   30—46. 

I  Matt.  xiv.  34— 3G.    See  also  Luke  vi.  17—11). 


AND    HIS    APOSTLES.  G3 

ered  by  him  to  work  miracles.  Miracles  were  their 
credentials  to  be  read  of  all  men.  "  Then  called  he 
his  twelve  Apostles  together,  and  he  gave  them  power 
and  authority  over  all  devils,  and  to  cure  diseases."* 
Subsequently  our  Lord  appointed  seventy  other  dis- 
ciples, to  whom  also  he  imparted  the  power  of  work- 
ing miracles  in  attestation  of  their  commission  from 
him.  He  "  sent  them  two  and  two  before  his  face 
into  every  city  and  place,  whither  he  himself  would 
come :"  and  when  they  returned  they  said  with  joy, 
"  Lord,  even  the  devils  are  subject  unto  us  through  thy 
name."f 

The  power  of  working  miracles  was  still  further  ex- 
tended. Not  a  few  disciples,  gained  by  the  preaching 
of  the  Apostles,  received  this  gift.  "  Go  ye  into  all  the 
world,  and  preach  the  gospel  to  every  creature.  He 
that  believeth  and  is  baptized  shall  be  saved ;  but  he 
that  believeth  not  shall  be  damned.  And  these  sisms  shall 

o 

follow  them  that  believe :  in  my  name  shall  they  cast 
out  devils ;  they  shall  speak  with  new  tongues ;  they 
shall  take  up  serpents ;  and  if  they  drink  any  deadly 
thing  it  shall  not  hurt  them  ;  they  shall  lay  hands  on 
the  sick,  and  they  shall  recover."J 

The  miracles  wrought  by  the  apostle  Peter  were 
numerous  and  great.  To  a  man  lame  from  his  birth, 
and  lying  at  the  gate  of  the  temple,  he  said,  "  Silver 
and  gold  have  I  none ;  but  such  as  I  have,  give  I  unto 
thee.  In  the  name  of  Jesus  Christ  of  Nazareth,  rise 
up,  and  walk.  And  he  took  him  by  the  right  hand, 
and  lifted  him  up ;  and  immediately  his  feet  and  ankle- 
bones  received  strength.  And  he  leaping  up  stood, 
and  walked,  and  entered  with  them  into  the  temple, 

*  Luke  ix.  1.  f  Ib.  x.  1—17.  J  Mark  xvi,  15—13. 


64  MIRACLES    OF    CHRIST 

walking,  and  leaping,  and  praising  God.  And  all  the 
people  saw  him  walking  and  praising  God :  and  they 
knew  that  it  was  he  which  sat  for  alms  at  the  Beauti- 
ful gate  of  the  temple :  and  they  were  filled  with  won- 
der and  amazement  at  that  which  had  happened  unto 
him."*  The  next  day,  the  Jewish  rulers  and  elders, 
the  high  priest,  and  his  kindred,  having  arraigned 
Peter  and  John  before  them,  demanded,  "  By  what 
power,  or  by  what  name,  have  ye  done  this  ?  Then 
Peter,  filled  with  the  Holy  Ghost,  said  unto  them,  Ye 
rulers  of  the  people,  and  elders  of  Israel,  if  we  this 
day  be  examined  of  the  good  deed  done  to  the  impo- 
tent man,  be  it  known  unto  you  all,  and  to  all  the 
people  of  Israel,  that  by  the  name  of  Jesus  Christ  of 
Nazareth,  whom  ye  crucified,  whom  God  raised  from 
the  dead,  even  by  him  doth  this  man  stand  before  you 
whole."f 

The  miracles  wrought  by  Peter  were  signal  and 
numerous.  Such  an  idea  of  his  power  was  entertained 
by  the  people,  "  that  they  brought  the  sick  into  the 
streets,  and  laid  them  on  beds,  and  couches,  that  at 
least  the  shadow  of  Peter  passing  by  might  over- 
shadow some  of  them.  There  came  also  a  multitude 
out  of  the  cities  round  about  unto  Jerusalem,  brinjnncr 

o      o 

sick  folks,  and  them  which  were  vexed  with  unclean 
spirits :  and  they  were  healed  every  one."J  At  Joppa 
a  very  benevolent  woman  who  had  done  much  for 
poor  widows,  died  ;  and  as  Peter  was  at  Lydda,  a 
short  distance  from  Joppa,  the  disciples  sent  for  him. 
He  went,  and  when  he  saw  the  dead  body  of  this 
woman  laid  in  an  upper  chamber,  he  "  kneeled  down 
and  prayed ;  and  turning  him  to  the  body  said,  Tabi- 
tha,  arise.  And  she  opened  her  eyes :  and  when  she 

*  Acts  iii.  1—10.  f  Ib.  iv.  1—10.  J  Ib.  v.  12—16. 


AND    HI'S    APOSTLES.  65 

saw  Peter,  she  sat  up.  And  he  gave  her  his  hand,  and 
lifted  her  up ;  and  when  he  had  called  the  saints  and 
widows,  he  presented  her  alive.  And  it  was  known 
throughout  all  Joppa ;  and  many  believed  in  the 
Lord."* 

Of  the  Apostles  generally  it  is  said,  "  And  by  the 
hands  of  the  Apostles  were  many  signs  and  wonders 
wrought  among  the  people."f  In  regard  to  Stephen, 
a  deacon,  it  is  recorded,  "  Stephen,  full  of  faith  and 
power  did  great  wonders  and  miracles  among  the 
people."J  "  Philip,  the  evangelist,  went  down  to  the 
city  of  Samaria,  and  preached  Christ  unto  them.  And 
the  people  with  one  accord  gave  heed  unto  those 
things  which  Philip  spake,  hearing  and  seeing  the 
miracles  which  he  did.  For  unclean  spirits,  crying 
with  loud  voice,  came  out  of  many  that  were  possessed 
with  them :  and  many  taken  with  palsies,  and  that  were 
lame,  were  healed.  And  there  was  great  joy  in  that 
city."§  •;-"  -' 

The  apostle  Paul  was  signally  honoured  by  the 
power  of  working  miracles.  In  the  isle  of  Paphos, 
Elymas,  a  sorcerer  withstood  Paul  and  Barnabas, 
seeking  to  turn  away  Sergius  Paulus,  a  Roman  deputy, 
from  the  faith.  Paul,  filled  with  the  Holy  Ghost,  set 
his  eyes  on  him,  and  said,  "  O  full  of  all  subtlety  and  all 
mischief,  thou  child  of  the  devil,  thou  enemy  of  all 
righteousness,  wilt  thou  not  cease  to  pervert  the  right 
ways  of  the  Lord  ?  And  now,  behold,  the  hand  of  the 
Lord  is  upon  thee,  and  thou  shalt  be  blind,  not  seeing 
the  sun  for  a  season.  And  immediately  there  fell  on 
him  a  mist  and  a  darkness  ;  and  he  wrent  about  seek- 
ing some  to  lead  him  by  the  hand.  Then  the  deputy, 

*  Acts  ix.  32—42.  t  Acts  vi.  8 

f  Ib.  v.  12.  §  Ib.  viii.  5—8. 

6* 


66  MIRACLES    OF    CHRIST 

when  he  saw  what  was  done,  believed,  being  astonish- 
ed at  the  doctrine  of  the  Lord."*  At  Lystra,  "there 
was  a  man  impotent  in  his  feet,  being  a  cripple  from 
his  mother's  womb,  who  had  never  walked.  The 
same  heard  Paul  speak ;  who  steadfastly  beholding 
him,  and  perceiving  that  he  had  faith  to  be  healed, 
said  with  a  loud  voice,  Stand  upright  on  thy  feet.  And 
he  leaped  and  walked.  "  And  when  the  people  saw 
what  Paul  had  done,  they  lifted  up  their  voices,  say- 
ing in  the  speech  of  Lycaonia,  The  gods  are  come  down 
to  us  in  the  likeness  of  men.f"  At  Ephesus,  Paul  laid 
his  hands  on  certain  disciples,  and  "  the  Holy  Ghost 
came  upon  them ;  and  they  spake  with  tongues  and 
prophesied."  In  that  city  the  Apostle  continued  about 
two  years  preaching  the  gospel ;  and  the  sacred  histo- 
rian informs  us  that  "  God  wrought  special  miracles 
by  the  hands  of  Paul:  so  that  from  his  body  were 
brought  unto  the  sick  handkerchiefs  or  aprons,  and  the 
diseases  departed  from  them,  and  the  evil  spirits  went 
out  of  them."J 

"  Truly,"  says  Paul  to  the  Corinthians,  "  the  signs 
of  an  apostle  were  wrought  among  you,  in  all  patience, 
in  signs,  and  wonders,  and  mighty  deeds  ;"§  and  to  the 
Romans,  "  I  will  not  dare  to  speak  of  those  things 
which  God  hath  not  wrought  by  me,  to  make  the  Gen- 
tiles obedient,  by  word  and  deed,  through  mighty  signs 
and  wonders,  by  the  power  of  the  Spirit  of  God ;  so 
that,  from  Jerusalem,  and  round  about  unto  Illyricum, 
I  have  fully  preached  the  gospel  of  Christ."|| 

*  Acts  xiii.  6— 12.        J  Acts  xix.  1—12.        ||  Rom.xv.  18,  19. 
f  Ib.  xiv.  6—11.  §  2  Cor.  xii.  12. 


AND    HIS    APOSTLES.  67 

SECTION  II. 

THE   GIFT   OF   TONGUES. 

In  the  preceding  section  we  have  given  a  brief  ac- 
count of  the  miracles  narrated  in  the  New  Testament. 
We  have  dwelt  somewhat  on  them ;  because  it  is  im- 
portant to  the  argument  to  be  founded  on  them,  that 
the  circumstances  in  wrhich  they  were  wrought  should 
be  observed.  Before  proceeding,  however,  it  will  be 
proper  to  notice  that  great  miracle  by  which  the  apos- 
tles were  qualified  to  enter  on  the  discharge  of  their 
high  and  honourable  office  of  preaching  the  gospel. 
No  better  account  of  it  can  be  given  than  in  the  lan- 
guage of  the  sacred  historian.  "  And  when  the  day 
of  Pentecost  was  fully  come,  they  were  all  with  one 
accord  in  one  place.  And  suddenly  there  came  a 
sound  from  heaven  as  of  a  rushing  mighty  wind,  and 
it  filled  all  the  house  where  they  were  sitting.  And 
there  appeared  unto  them  cloven  tongues  like  as  of 
fire,  and  it  sat  upon  each  of  them.  And  they  were 
ail  filled  with  the  Holy  Ghost,  and  began  to  speak 
with  other  tongues,  as  the  Spirit  gave  them  utterance. 
And  there  were  dwelling  at  Jerusalem  Jews,  devout 
men,  out  of  every  nation  under  heaven.  Now  when 
this  was  noised  abroad,  the  multitude  came  together, 
and  were  confounded,  because  that  every  man  heard 
them  speak  in  his  own  language.  And  they  were  aU 
amazed  and  marvelled,  saying  one  to  another,  Behold 
are  not  all  these  which  speak  Galileans?  and  how 
hear  we  every  man  in  our  own  tongue,  wherein  we 
wrere  born  ?  Pai'thians,  and  Medes,  and  Elamites,  and 
the  dwellers  in  Mesopotamia,  and  in  Judea,  and  Cap- 
padocia,  in  Pontus,  and  Asia,  Phrygia,  and  Pamphy- 


68  ARGUMENT    ON    THESE    MIRACLES. 

lia,  in  Egypt,  and  in  the  parts  of  Lybia,  about  Cyrene, 
and  strangers  of  Rome,  Jews,  and  proselytes,  Cretes, 
and  Arabians,  we  do  hear  them  speak  in  our  tongues 
the  wonderful  works  of  God.  And  they  were  all 
amazed,  and  were  in  doubt,  saying  one  to  another, 
What  meaneth  this  ?"* 


CHAPTER  V. 

ARGUMENT   ON   THESE    MIRACLES. 

SECTION  I. 

REMARKS. 

On  these  miracles  the  following  remarks  are  sub- 
mitted. 

1.  If  the  wonderful  things  recited  were  done,  then 
real  miracles  were  wrought. 

To  define  a  miracle  is  unnecessary.  These  things 
were  so  evidently  beyond  the  operation  of  second 
causes,  that  any  one  witnessing  them  would  readily 
attribute  them  to  divine  interposition,  and  acknow- 
ledge the  instrument  to  be  divinely  commissioned. 
The  language  of  Nicodemus  was  the  language  of 
truth  and  of  common  sense :  "  Rabbi,  we  know  that 
thou  art  a  teacher  come  from  God :  for  no  man  can  do 
these  miracles  which  thou  doest,  except  God  be  with 

him."t 

2.  These  miracles  were  wrought  in  public,  and  be- 
fore many  competent  witnesses. 

They  were   exhibited,  not   in   private,   but   in   the 

*  Acts  ii.  1—12.  t  John  iii.  2. 


ARGUMENT    ON    THESE    MIRACLES.  G9 

most  public  places ;  by  the  way  side,  in  villages,  in 
towns,  in  cities,  at  Ephesus,  at  Jerusalem,  at  Corinth ; 
not  before  a  few  select  friends,  but  in  the  presence  of 
enemies,  as  well  as  friends.  Sometimes  the  spectators 
were  few  in  number;  at  other  times  they  were  a  mul- 
titude. Jesus  Christ  wrought  his  miracles  in  Judea 
and  in  Galilee.  The  Jewish  capital  beheld  the  dis- 
plays of  his  divine  power.  There  too  his  Apostles 
first  exhibited  miracles  as  the  credentials  of  their 
heavenly  mission  ;  and  afterwards  in  different  parts  of 
the  Roman  empire,  and  of  the  world,  in  which  they 
preached  the  gospel.  The  impressions  made  by  the 
sight  of  them  was  great  and  remarkable.  No  one  dis- 
puted their  reality. 

3,  The  design  of  these  miracles  was  most  important 
and  worthy  of  the  special  interposition  of  God. 

To  attest  the  character  and  mission  of  his  own  Son, 
and  of  the  Apostles ;  to  confirm  his  revelation  ;  to  set 
up  the  kingdom  of  Christ  in  the  world,  and  to  save 
the  souls  of  men — this  was  the  great  design.  A 
greater  and  more  important  design  cannot  be  contem- 
plated. 

4.  The  record  of  these  miracles  was  published  in  the 
very  country  in  which  they  were  exhibited,  and  while 
multitudes  who  had  witnessed  them  were  living. 

Cf 

Such  is  the  scriptural  representation.  Matthew's 
gospel  is  supposed  to  have  been  written  soon  after  the 
resurrection  of  our  Redeemer.  The  other  three,  and 
the  Acts  of  the  Apostles,  were  published  within  thirty- 
five  years  from  the  same  event.  Many  of  the  epistles 
were  sent  forth  to  the  churches  much  sooner.  We 
have  seen  what  a  bold  appeal  Paul  makes  to  the 
Corinthians  in  regard  to  the  miracles  he  had  wrought 
among  them ;  and  how  in  his  epistle  to  the  Romans, 


70  ARGUMENT    ON    THESE    MIRACLES. 

by  affirming  the  miracles  that  had  attended  his  minis- 
try, in  various  places,  he  invited  investigation  and 
refutation.  The  resurrection  of  our  Lord  from  the 
dead,  forms  the  basis  of  the  gospel ;  and  every  where, 
and  at  all  times,  from  die  beginning  to  the  end  of  their 
ministry,  the  Apostles  announced  this  fundamental 
truth :  for  the  gospel  could  not  be  preached  without 
its  annunciation.  The  resurrection  of  Christ  constitu- 
ted the  theme  of  Peter's  address  to  the  multitude  at 
Jerusalem,  when,  on  the  day  of  Pentecost,  he  com- 
menced his  public  ministry.  Standing  up  with  the 
disciples,  he  proclaimed  his  Saviour's  resurrection. 
"  Ye  men  of  Israel,  hear  these  words :  Jesus  of  Naza- 
reth, a  man  approved  of  God  among  you,  by  miracles, 
and  wonders,  and  signs,  which  God  did  by  him,  in  the 
midst  of  you,  as  ye  yourselves  also  know ;  him  being 
delivered  by  the  determinate  counsel  and  foreknow- 
ledge of  God,  ye  have  taken,  and  by  wicked  hands 
have  crucified  and  slain :  whom  God  hath  raised  up, 
having  loosed  the  pains  of  death :  because  it  was 
not  possible  that  he  should  be  holden  of  it.  Men 
and  brethren,  let  me  freely  speak  unto  you  of  the 
patriarch  David,  that  he  is  both  dead  and  buried,  and 
his  sepulchre  is  with  us  unto  this  day.  Therefore 
being  a  prophet,  and  knowing  that  God  had  sworn 
with  an  oath  to  him,  that  of  the  fruit  of  his  loins, 
according  to  the  flesh,  he  would  raise  up  Christ  to  sit 
on  his  throne ;  he  seeing  this  before,  spake  of  the 
resurrection  of  Christ,  that  his  soul  was  not  left  in 
hell,  neither  his  flesh  did  see  corruption.  This  Jesus 
hath  God  raised  up,  whereof  we  all  are  witnesses. 
Therefore  being  by  the  right  hand  of  God  exalted,  and 
having  received  of  the  Father  the  promise  of  the  Holy 
Ghost,  he  hath  shed  forth  this,  which  ye  now  see  and 


ARGUMENT    ON    THESE    MIRACLES.  71 

hear.  For  David  is  not  ascended  into  the  heavens,  but 
he  saith  himself,  The  Lord  said  unto  my  Lord,  Sit  thou 
on  my  right  hand,  until  I  make  thy  foes  thy  footstool. 
Therefore  let  all  the  house  of  Israel  know  assuredly, 
that  God  hath  made  that  same  Jesus,  whom  ye  have 
crucified,  both  Lord  and  Christ."* 

A  bold  appeal !  indicating  the  consciousness  of 
truth.  What  impostor,  addressing  an  audience,  would 
dare  to  rest  his  cause  on  the  personal  knowledge  of 
his  hearers;  and  appeal  to  them  for  the  truth  of  his 
statement  of  facts,  affirming  that  they  well  knew  the 
miracles  to  which  he  referred  had  been  witnessed  by 
them  ?  Surely  no  one  could,  in  the  presence  of  his 
enemies,  utter  the  language  of  Peter,  but  a  man  who 
felt  assured  he  was  speaking  truth,  which  could  not  be 
contradicted. 

5.  The  fifth  remark  is  this :  If  these  miracles  were 
really  wrought  and  believed,  the  knowledge  of  them 
must  have  been  extensively  circulated  throughout  the 
world. 

That  the  rumour  of  our  Lord's  miracles  must  have 
been  widely  spread  through  all  Judea  and  Galilee, 
is  too  plain  to  be  denied.  Such  wonderful  works 
could  not  have  been  done  without  becoming  the  sub- 
ject of  general  conversation  among  their  inhabitants. 
Luke  tells  us,  that  king  Herod,  who  had  heard  of  the 
miracles  of  Jesus,  was  glad  when  Pilate  sent  him  to 
him,  expecting  he  would  work  a  miracle  to  gratify 
his  curiosity.  The  day  of  Pentecost,  when  the  Spirit 
was  shed  down  on  the  Apostles,  in  so  miraculous  a 
manner,  was  a  festival  that  attracted  Jews  from  all 
parts  of  the  world  ;  and  on  that  occasion,  "  there  were 
dwelling  at  Jerusalem  Jews,  devout  men,  out  of  every 

*  Acts  ii.  22— 3G. 


72  ARGUMENT    ON    THESE    MIRACLES. 

nation  under  heaven ;"  of  which  the  sacred  historian 
has  given  a  long  list.  Now  these  strangers,  congrega- 
ted in  the  capital  of  Judea,  who  witnessed  the  wonders 
of  that  day  with  such  amazement,  would  not  fail  on 
their  return  home,  to  speak  of  what  they  had  seen 
and  heard  with  such  astonishment  to  their  friends, 
and  thus  circulate  the  knowledge  of  the  miracle  very 
extensively.  Besides,  the  Apostles,  wherever  they 
went,  wrought  miracles,  to  establish  their  character  as 
commissioned  by  Jesus  Christ  to  publish  his  gospel  to 
all  nations. 

SECTION  II. 

RECEPTION   OF   THE    NEW    TESTAMENT  WRITINGS   A   PROOF   OF   THE 

REALITY   OF    MIRACLES. 

Two  facts  appear  on  the  very  face  of  the  New  Tes- 
tament: 1.  That  the  gospel  was  preached  immediately 
after  the  resurrection  of  our  Lord ; — 2.  That  the 
miracles  of  Jesus  and  of  his  Apostles  were  extensively 
known  in  the  world.  From  these  facts  the  inference 
may  be  conclusively  drawn,  that  if  the  gospel  had 
not  then  been  preached,  and  if  the  writings  of  the 
New  Testament  had  been  forged  and  not  published, 
till  after  the  apostolic  -period,  they  could  not  possibly 
have  gained  credit  in  the  world.  In  that  case  they 
would  have  contradicted  all  facts ;  affirming  men  to 
be  in  possession  of  knowledge  which  they  themselves 
were  sure  they  did  not  possess ; — churches  to  be  in 
existence  which  had  no  existence ; — Christians  to  be 
found  all  over  the  world  when  none  could  be  found ; — 
and  an  order  of  men  set  apart  to  the  ministry  when 
no  such  order  was  in  bein^.  Writings  asserting  such 

o  o  o 

barefaced  falsehoods  would  have  met  with  universal 


ARGUMENT    ON    THESE    MIRACLES.  73 

reprobation.     They   could   not   possibly  have   gained 
credit. 

But  the  New  Testament  writings  have  gained  credit, 
and  are  at  this  day  revered  as  the  word  of  God, 
written  under  the  inspiration  of  the  Holy  Spirit.  And 
from  this  undeniable  fact  we  may,  with  confidence 
infer,  that  they  must  have  been  written  and  received 
in  the  period  in  which  they  profess  to  have  been  writ- 
ten ;  for  in  no  other  period  could  they  have  obtained 
credit.  Penned  and  published  for  general  instruction, 
it  was  impossible  for  them  to  lie  concealed,  if  Chris- 
tianity had  obtained  the  success  in  the  world  which 
they  affirm.  Prized  by  Christians  as  containing  an 
accurate  record  of  the  facts,  doctrines,  precepts,  and 
institutions  of  their  religion,  copies  of  them  would 
soon  be  multiplied,  and  circulated  through  all  the 
churches,  read  and  studied  by  all  capable  of  reading, 
and  especially  by  the  ministry.  Books  implying  all 
this,  could  not  hope  to  obtain  credit,  while  they  rested 
their  claim  to  truth,  by  appealing  to  the  knowledge  of 
readers  which  they  did  not  possess,  and  by  pretending 
to  a  great  degree  of  notoriety,  at  the  very  time  they 
w7ere  unknown.  Success  in  these  circumstances,  we 
repeat  it,  was  impossible.  At  no  period  except  the 
apostolic  period,  the  period  in  which  the  gospels  and 
the  epistles  of  the  New  Testament  profess  to  have 
been  written,  could  they  have  been  received.  And 
that  they  were  then  received  as  genuine,  authentic, 
credible,  and  divine,  follows  conclusively  from  the  fact 
that  they  are  now,  and  have  been  for  ages,  re- 
ceived as  possessing  such  high  claims  to  credit  and 
veneration. 

But  it  may  be  inquired,  On  what  grounds  did  primi- 
tive Christians  receive  the  sacred  Scriptures  as  the 

7 


74  ARGUMENT    ON    THESE    MIRACLES. 

inspired  standard  of  their  faith  and  practice?  One 
ground  evidently  was  the  miracles  wrought  by  Christ 
and  his  Apostles.  Our  blessed  Lord  sustained  his 
character,  by  appealing  to  the  writings  of  Moses,  and 
to  his  own  miracles.  To  the  Jews  he  said,  "  Had  ye 
believed  Moses,  ye  would  have  believed  me :  for  he 
wrote  of  me.  But  if  ye  believe  not  his  writings,  how 
shall  ye  believe  my  words  ?'*  On  another  occasion 
he  appealed  to  his  works,  and  said  to  them,  "  If  I  do 
not  the  works  of  my  Father,  believe  me  not.  But  if  I 
do,  though  ye  believe  not  me,  believe  the  works :  that 
ye  may  know  and  believe,  that  the  Father  is  in  me,  and 
I  in  him."f  Miracles  were  evidently  the  Apostles'  cre- 
dentials, to  prove  their  commission  from  heaven,  as 
God's  ambassadors,  to  negotiate  a  treaty  of  reconcilia- 
tion with  rebellious  men.  They  were  signs  of  the 
apostleship.  So  wre  are  taught  by  Paul,  who,  writing 
to  the  Corinthians,  says,  "  Truly  the  signs  of  an  apostle 
were  wrought  among  you,  with  all  patience,  in  signs 
and  wonders  and  mighty  deeds." 

By  their  miraculous  powers  the  Apostles  established 
their  commission  to  instruct  mankind,  to  bear  to  them 
the  messages  of  divine  grace,  and  to  declare  infallibly 
the  will  of  God.  On  the  ground  of  miracles,  primitive 
Christians  acknowledged  the  authority  of  the  Apostles 
to  teach  them,  and  received  their  writings  as  infallibly 
true. 

It  appears,  then,  that  we  have  the  testimony  of  primi- 
tive Christians  to  the  reality  of  the  miracles  wrought 
by  Jesus  Christ  and  his  Apostles.  But  it  may  be  asked, 
Were  they  not  deceived,  and  may  not  we  be  deceived 
by  receiving  their  testimony  ? 

In  reply  to  this  inquiry,  it  may  be  observed,  that  in 

*  John  v.  46,  47.  t  H>.  *.  37>  38- 


ARGUMENT    ON    THESE    MIRACLES.  75 

the  nature  of  the  miracles  to  which  they  testify, — 
in  the  character  of  primitive  Christians,  and  in  the 
vast  importance  of  the  question  at  issue — we  find 
abundant  reasons  for  the  conclusion,  that  there  could 
be  no  danger  of  their  being  deceived.  The  miracles 
were  of  that  kind,  as  to  require  only  common  sense 
and  a  sound  state  of  the  bodily  organs,  to  decide  upon 
their  true  character.  An  illiterate  man  was  as  com- 
petent a  witness  of  our  Saviour's  miracles,  and  of 
those  of  his  Apostles,  as  a  learned  man.  When  our 
Redeemer  opened  the  eyes  of  the  blind,  unstopped  the 
ears  of  the  deaf,  gave  feet  to  the  lame,  and  speech  to 
the  dumb,  and  raised  Lazarus  from  the  dead ;  and 
when  his  Apostles  performed  similar  wonders,  by  utter- 
ing a  word  in  his  name ;  learning  was  not  necessary  to 
enable  spectators  to  know  whether  these  were  real 
miracles.  To  see  them  was  sufficient  to  convince  the 
witness  of  the  fact  that  these  wonders  were  effected  by 
a  Divine  power, 

It  is  true  that  "not  many  wise  men  after  the  flesh, 
not  many  mighty,  not  many  noble  are  called ;"  and 
it  is  equally  true,  that  among  the  disciples  of  our  Lord 
have,  in  every  age,  been  found,  not  only  men  of  sound 
judgment  and  discriminating  mind,  but  also  men  of 
great  learning  and  splendid  genius.  Convinced  by  the 
miracles  of  our  Redeemer,  "  many  of  the  chief  rulers 
of  the  Jews,  believed  on  him ;  but  because  of  the 
Pharisees  they  did  not  confess  him,  lest  they  should 
be  put  out  of  the  synagogue ;  for  they  loved  the  praise 
of  men  more  than  the  praise  of  God."*  "  A  great  com- 
pany of  the  priests,  were  obedient  to  the  faith."f  Paul 
was  a  man  of  learning  and  genius  ;  and,  although  for 
some  time  a  bitter  persecutor  of  Christians,  from  a 

*  John  xii.  42,  43.  t  Acts  vi.  7. 


76  ARGUMENT    ON    THESE    MIRACLES. 

belief  that  in  shedding  their  blood,  and  putting  forth  all 
his  powers  to  crush  the  infant  church,  he  was  doing 
God  service,  yet  he  became  a  convert  to  that  cause 
which  had  at  first  been  the  object  of  his  deadly  hate. 

Besides,  consider  that  Christians  were  hated  both 
by  Jews  and  Gentiles,  and  that,  by  professing  to  be 
the  followers  of  Christ,  believers  exposed  themselves 
to  great  danger  and  sufferings.  In  such  circumstances, 
it  is  evident  that  none  would  make  a  profession  of 
faith  in  Christ,  unless  he  was  fully  convinced  of  the 
truth  of  Christianity.  Nor  can  it  be  doubted  that  the 
miracles  of  the  Apostles  were  subject  to  a  severe  scru- 
tiny, and  not  believed  to  be  real  miracles,  without  the 
fullest  conviction.  Many  Christians  became  martyrs 
to  the  faith :  and  their  testimony  to  facts  in  regard  to 
which  they  could  not  be  deceived,  sealed  with  their 
blood,  is  certainly  of  the  best  and  surest  kind,  and 
worthy  of  all  credit. 

In  reviewing  this  extended  argument  it  appears, — 
1.  That  the  miracles  of  our  Lord  and  of  his  Apostles, 
were  of  such  a  nature  that  their  true  character  could 
not  be  mistaken; — 2.  That  these  miracles  were  really 
believed  by  primitive  Christians  to  be  true  miracles; — 
and  3.  That  the  proof  of  this  fact  is  their  reception  of 
the  sacred  Scriptures,  which  contain  a  detailed  account 
of  them. 

Thus  we  have  reached  the  conclusion  at  which  we 
aimed,  THE  REALITY  OF  THE  MIRACLES  of  Jesus  Christ 
and  of  his  Apostles. 

Miracles  being  admitted,  it  will  follow,  that  Christ 
was  what  he  declared  himself  to  be,  the  SON  OF  GOD, 
the  SAVIOUR  OF  THE  WORLD,  and  THE  LORD  OF  GLORY  ; 
and  that  the  writings  of  his  Apostles  are  what  they 
claim  to  be,  THE  WORD  OF  GOD,  WRITTEN  BY  MEN  IN- 

SFIRED  BY  THE  HOLY  SPIRIT. 


PROPHECIES.  77 

CHAPTER  VI. 

PROPHEC  I  ES. 

SECTION  I. 

GENESIS    iii.    14,    15,    EXPLAINED. 

IT  was  stated  in  a  previous  chapter,  that  the  religion 
of  the  Bible  is  founded  on  prophecies  as  well  as  on 
miracles,  and  that  by  this  proof  of  its  Divine  origin  it 
is  distinguished  from  all  other  religions  that  have  ever 
gained  a  footing  in  the  wTorld.  "  The  testimony  of 
Jesus,"  says  John,  "  is  the  spirit  of  prophecy."*  By  the 
fulfilment  of  clear  and  unequivocal  prophecies  recorded 
in  the  Bible,  he  has  established  his  claims  to  the  chara- 
cter and  offices  which  he  assumed,  as  the  Son  of  God, 
the  Saviour  of  fallen  men,  the  Sovereign  of  all  worlds, 
and  the,  Judge  of  quick  and  dead. 

We  now  enter  on  the  discussion  of  this  singular  and 
convincing  proof  of  the  Divine  authority  and  inspira- 
tion of  the  Bible.  The  plan  we  have  adopted  confines 
us  to  prophecies  that  have  been  fulfilled,  and  the  evi- 
dence of  which  we  find  in  the  Bible  itself.  Were  we  to 
exhibit  that  class  of  prophecies,  the  evidence  of  whose 
fulfilment  is  to  be  found  in  profane  history,  the  proof 
of  the  Divine  authority  and  inspiration  of  the  sacred 
Scriptures,  would  be  greatly  accumulated  ;  but  it  would 
require  our  discussion  to  be  greatly  extended.  This 
task  is  unnecessary ;  because  it  has  been  executed  by 
abler  hands. 

The  first  prophecy  that  falls  within  our  plan,  is 
recorded  in  Genesis  iii.  14,  15.  "And  the  Lord  God 

*  Revelations  xix.  10. 

7* 


78  PROPHECIES. 

said  unto  the  serpent,  Because  thou  hast  done  this,  thou 
art  cursed  above  all  cattle,  and  above  every  beast  of 
the  field ;  upon  thy  belly  shalt  thou  go,  and  dust  shalt 
thou  eat  all  the  days  of  thy  life :  and  I  will  put  enmity 
between  thee  and  the  woman,  and  between  thy  seed 
and  her  seed ;  it  shall  bruise  thy  head,  and  thou  shalt 
bruise  his  heel." 

It  were  absurd  to  interpret  this  passage  as  denoun- 
cing a  punishment  confined  to  the  animal,  called  a 
serpent.  It  is  indeed  stated  in  this  chapter,  that  "  the 
serpent  was  more  subtle  than  any  beast  of  the  field ;" 
and  that  he  conversed  with  and  tempted  our  mother 
Eve.  But,  let  it  be  remembered  that  the  serpent  was 
not  a  rational  creature,  nor  endowed  with  the  faculty 
of  speech,  which  distinguished  man  from  all  inferior 
creatures  in  this  world.  We  are,  therefore,  compelled 
to  look  out  for  a  superior  being,  who  used  the  organs 
of  the  serpent  in  speaking,  and  in  conducting  the 
whole  temptation.  Aided  by  the  light  of  holy  Scrip- 
ture, we  find  no  difficulty  in  detecting  the  true  temp- 
ter ;  who,  through  his  subtlety,  deceived  Eve,  and 
through  her,'  effected  the  fall  of  Adam,  and  his  whole 
posterity.  It  was  the  Devil.  Every  where  in  Scrip- 
ture he  is  represented  as  the  great  tempter  of  men ; 
and  in  reference  to  the  temptation  of  the  first  woman, 
our  Saviour,  speaking  of  him,  says,  "  Ye  are  of  your 
father  the  devil,  and  the  lusts  of  your  father  will  ye 
do.  He  was  a  murderer  from  the  beginning,  and 
abode  not  in  the  truth ;  because  there  is  no  truth  in 
him.  When  he  speaketh  a  lie,  he  speaketh  of  his 
own  ;  for  he  is  a  liar,  and  the  father  of  it."*  In  the 
book  of  Revelation,  John  says,  "  And  the  great  dragon 
was  cast  out,  that  old  serpent,  called  the  Devil  and 

*  John  viii.  44. 


PROPHECIES.  79 

Satan,  which  deceiveth  the  whole  world  :  he  was  cast 
out  into  the  earth,  and  his  angels  were  cast  out  with 
him."*  Again,  he  says,  "  And  he  -laid  hold  on  the 
dragon,  that  old  serpent,  which  is  the  Devil,  and  Satan, 
and  bound  him  a  thousand  years  ;  and  cast  him  into 
the  bottomless  pit,  and  shut  him  up,  and  set  a  seal  upon 
him,  that  he  should  deceive  the  nations  no  more,  till 
the  thousand  years  should  be  fulfilled:  and  after  that  he 
must  be  loosed  a  little  season."f 

By  the  seed  of  the  serpent  are  meant,  wicked,  unbe- 
lieving men,  who  are  led  captive  by  him  at  his  plea- 
sure. Addressing  the  Pharisees  and  Sadducees,  John 
the  Baptist  exclaims,  "  O  generation  of  vipers,  who 
hath  warned  you  to  flee  from  the  wrath  to  come  ?"J 
Speaking  of  the  same  class  of  men,  our  Lord  says,  "  O 
generation  of  vipers,  how  can  ye,  being  evil,  speak 
good  things  ?"  Again,  "  Ye  serpents,  ye  generation  of 
vipers,  how  can  ye  escape  the  damnation  of  hell?"§ 
But  lest  it  should  be  supposed  that  only  such  notorious 
sinners  are  to  be  regarded  as  the  serpent's  seed,  we  ad- 
duce the  sweeping  statement  of  John  :  "  He  that  com- 
mitteth  sin  is  of  the  devil,  for  the  devil  sinneth  from  the 
beginning."  "  In  this  the  children  of  God  are  mani- 
fest, and  the  children  of  the  devil  :  whosoever  doeth  not 
righteousness  is  not  of  God,  neither  he  that  loveth  not 
his  brother."|| 

By  the  seed  of  the  woman  is  meant  pre-eminently 
the  Saviour,  who  was  born  in  a  miraculous  manner. 
He  had  a  virgin  for  his  mother,  but  no  human  father. 
Hence  Paul  says,  "  God  sent  forth  his  Son,  made  of  a 
^  But  all  renewed  and  sanctified  men  may 


*  Revelation  xii.  9  §  Matt.  xii.  34  ;  xxiii.  33. 

f  Ib.  xx.  2,  3.    See  2  Cor.  xi.  3,  14.    ||  1  John  iii.  8.  10. 
j  Matthew  iii.  7.  IT  Galatians  iv.  4. 


80  PRORHECIES. 

be  denominated  the  seed  of  the  woman ;  for  enmity 
does  exist  between  the  serpent's  seed,  and  all  true  be- 
lievers. Our  Lord  teaches  this  mournful  fact,  when  he 
says,  "  If  ye  were  of  the  world,  the  world  would  love 
his  own :  but  because  ye  are  not  of  the  world,  but  I 
have  chosen  you  out  of  the  world,  therefore  the  world 
hateth  you."* 

Bruising  the  serpent's  head,  in  which  lies  his  poison 
and  power  to  hurt,  signifies  the  overthrow  of  Satan, 
and  depriving  him  of  power  to  accomplish  his  ruin- 
ous designs.  And  was  not  all  this  eminently  fulfilled 
by  Jesus  Christ,  the  seed  of  the  woman  ?  "  For  this 
purpose,"  says  John,  "  the  Son  of  God  was  manifested, 
that  he  might  destroy  the  works  of  the  devil."f  Satan 
assailed  him  in  the  wilderness,  but  he  was  defeated  in  all 
his  temptations.  "  Get  thee  hence,  Satan,"  was  his  re- 
buke ;  "  and  he  departed  from  him."J  "  Forasmuch 
then  as  the  children  are  partakers  of  flesh  and  blood, 
he  also  himself  likewise  took  part  of  the  same ;  that 
through  death  he  might  destroy  him  that  had  the  power 
of  death,  that  is,  the  devil;  and  deliver  them  who 
through  fear  of  death  were  all  their  life  time  subject 
to  bondage."^  "  Having  spoiled  principalities  and 
powers,  he  made  a  show  of  them  openly,  triumphing 
over  them  in  it."||  Thus  the  seed  of  the  woman  bruised 
the  serpent's  head ;  and  he  will  do  it  still  more  effec- 
tually, when,  having  brought  to  eternal  glory  all  his 
redeemed  people,  he  shall  say  to  them  on  his  left  hand, 
at  the  close  of  the  judgment,  "  Depart  from  me,  ye 
cursed,  into  everlasting  fire,  prepared  for  the  devil  and 
his  angels."H 

But,  in  accomplishing  the  work  of  redemption,  and 

*  John  xv.  19.           I  Matthew  iv.  10.  |]  Colossians  ii.  15. 

f  1  John  iii.  8.           §  Hebrews  ii.  14,  15.      H  Matt.  xxv.  41. 


PROPHECIES.  81 

in  destroying  the  works  of  the  devil  the  Redeemer 
humbled  himself;  submitting  to  poverty,  reproach 
and  persecution,  to  scourging,  condemnation,  and 
crucifixion;  and  to  the  various  assaults  of  Satan 
and  his  legions,  who  assailed  him,  especially  in  his 
last  hours,  with  all  their  malice  and  fury.  Thus  was 
his  heel  bruised  by  the  serpent ;  or  in  other  words,  he 
suffered  in  his  human,  his  inferior  nature,  in  conflict 
with  fallen  spirits. 

In  this  manner  was  this  first  and  grand  prediction 
fulfilled. 

SECTION  II. 

GENESIS   XV.    13,    14,   EXPLAINED. 

The  next  prophecy  to  which  we  shall  direct  the 
reader's  attention,  is  found  in  the  fifteenth  chapter  of 
Genesis.  "  And  he  said  unto  Abram,  Know  of  a  surety 
that  thy  seed  shall  be  a  stranger  in  a  strange  land,  that 
is  not  theirs,  and  shall  serve  them ;  and  they  shall  afflict 
them  four  hundred  years ;  and  also  that  nation  whom 
they  shall  serve,  will  I  judge ;  and  afterwards  shall  they 
come  out  with  great  substance."  How  remarkably 
was  this  fulfilled !  Did  not  God  judge  the  Egyptians  who 
had  enslaved  and  cruelly  treated  them  ?  Were  they  not 
delivered  by  severe  and  desolating  judgments  on  the 
Egyptian  people?  Were  not  Pharaoh  and  his  host, 
who  madly  pursued  them,  all  drowned  in  the  Red  Sea? 
Were  they  not  enriched  by  the  gifts  which  they  recei- 
ved from  the  Egyptians,  just  before  they  left  the  land 
of  servitude,  and  by  the  spoils  which  they  gathered  on 
the  shore  of  the  Red  Sea,  after  the  destruction  of  their 
enemies  ? 

The  seed  of  Abraham  were  strangers  in  a  strange 


82  PROPHECIES. 

/ 

land  four  hundred  years.  Isaac  was  sixty  years  old, 
when  Jacob  was  born.  Gen.  xxv.  26.  Jacob  was  one 
hundred  and  thirty  years  old,  when  he  entered  Egypt. 
Gen.  xlvii.  9.  These  sums  make  one  hundred  and 
ninety  years.  Add  to  this  two  hundred  and  fifteen 
years,  during  which  period  the  Israelites  dwelt,  accord- 
ing to  the  calculations  of  chronologists,  in  Egypt ;  and 
we  have  four  hundred  and  five  years,  only  five  beyond 
the  four  hundred  specified  in  the  prophecy,  which  was 
delivered  in  round  numbers  to  the  exclusion  of  the  five 
that  exceeded. 

An  objection,  however,  may  be  urged  against  the 
fulfilment  of  the  prophecy,  by  alleging  the  text,  where 
Moses  says,  "  Now  the  sojourning  of  the  children  of 
Israel  who  dwelt  in  Egypt,  was  four  hundred  and 
thirty  years ;  even  the  self  same  day  it  came  to  pass, 
that  the  hosts  of  the  Lord  went  out  from  the  land  of 
Egypt."  Exod.  xii.  40.  This  seems  to  present  a  diffi- 
culty. But  it  is  easily  removed,  by  observing  that  the 
two  texts  do  not  refer  to  the  same  thing.  This  refers 
to  the  sojourning  of  the  children  of  Israel,  which  will 
be  presently  shown  to  have  been  four  hundred  and 
thirty  years  ;  but  the  other  speaks  of  the  seed  of  Abra- 
ham being  strangers  in  a  strange  land,  which  was  four 
hundred  years. 

It  may,  we  are  aware,  be  replied,  Are  not  the  chil- 
dren of  Israel  the  seed  of  Abraham  ?  Strictly  taken, 
they  are  ;  but  we  apprehend  that,  by  the  children  of 
Israel  in  this  passage,  the  Israelitish  people  are  to  be 
understood.  "  The  Lord,"  says  Moses,  "  did  not  set 
his  love  upon  you,  nor  choose  you,  because  ye  were  in 
number  more  than  any  people;  for  ye  were  the  fewest 
of  all  people."  Deut.  vii.  7.  When  did  the  Lord  set 
his  love  upon  them,  and  choose  them  ?  He  chose 


PROPHECIES.  83 

them  in  Abraham,  and  set  his  love  upon  them,  when 

he  said  to  their  illustrious  father.  "  Get  thee  out  of  thv 

j 

country,  and  from  thy  kindred,  and  from  thy  father's 
house,  unto  a  land  that  I  will  show  thee :  and  I  will 
make  of  thee  a  great  nation,  and  I  will  bless  thee,  and 
make  thy  name  great;  and  thou  shalt  be  a  blessing."* 
Taking  this  as  the  date  of  their  sojourning,  the  time 
will  be  exactly,  as  Moses  states  it,  four  hundred  and 
thirty  years ;  for  this  date  preceded  the  birth  of  Isaac 
twenty-five  years ;  (Compare  Gen.  xii.  4,  with  Gen.  xxi. 
5;)  which  added  to  the  sum  four  hundred  and  five, 
mentioned  above,  gives  the  precise  amount. 

SECTION  III. 

DIFFCULTIES    REMOVED. 

This  interpretation  of  the  text,  given  in  the  preced- 
ing section,  by  which  the  fathers  are  included  under 
the  denomination,  "  The  children  of  Israel,"  is  not  a 
forced  one.  Were  a  historian  to  say,  This  nation  have 
inhabited  the  land  they  possess  two  hundred  and 
twenty-four  years,  we  should  be  immediately  carried 
in  our  calculation  to  the  year  1620  ;  when  the  pilgrim 
fathers  planted  their  little  colony  on  the  rock  of  Ply- 
mouth. In  the  use  of  such  language  there  \vouki  be 
no  impropriety,  although  wre  have  not  existed  as  a 
nation  more  than  sixty-eight  years,  when  Congress 
declared  these  United  States  of  America  a  free  and 
independent  people.  Before  that  time  we  were  depen- 
dent colonies,  subject  to  the  control  of  the  mother 
country.  If  then  such  historical  language  would 
necessarily,  without  involving  any  abuse  of  language, 
embrace,  not  merely  the  American  people,  while  ex- 

*  Genesis  xii.  1,  2. 


S  1  PROPHECIES. 

isting  as  a  nation,  but  their  fathers  who  first  settled  in 
this  country;  may  \ve  not,  with  strict  propriety,  inter- 
pret the  language  of  Mosos.  when  he  says,  "now  the 
sojourning  of  the  children  of  Israel,  who  dwelt  in  Egypt, 
was  four  hundred  and  thirty  years :"  as  referring  not 
merely  to  the  individuals  who  were  literally  such,  but 
to  their  fathers,  and  their  illustrious  father  Abraham; 
who  commenced  this  sojourning,  by  leaving  at  the 
command  of  God,  his  native  country,  his  kindred,  and 
his  fathers  house,  and  dwelling  in  a  strange  land?  Xo 
force  is  put  upon  the  language  of  the  Hebrew  historian ; 
nor  is  he  to  be  censured  as  usincr  any  unusual  latitude 

o  •/ 

of  terms. 

Dr.  Clarke,  in  his  commentary  on  this  text,  removes 

V 

the  difficulty,  by  contending  that  the  passage  as  it 
exists  in  the  Samaritan  Pentateuch,  is  the  true  origi- 
nal. He  translates  it  thus  :  "  Now  the  sojourning  of 
the  children  of  Israel,  and  of  their  fathers,  which  they 
sojourned  in  the  land  of  Canaan  and  in  the  land  of 
1'1'jijpt,  was  four  hundred  and  thirty  years."  If  this 
Lo  the  true  original,  then  even  the  appearance  of  diffi- 
culty vanishes.  We,  however,  are  satisfied  with  the 
text  as  it  stands  in  our  Hebrew  Bibles,  and  believe 
the  interpretation  we  have  given  above  to  be  fair  and 
correct. 

As  a  more  serious  difficulty  in  the  way  of  our  argu- 
ment from  the  fulfilment  of  the  prophecy,  it  may  be 
alleged,  that  the  record  of  the  prophecy  by  Moses, 
was  posterior  to  its  fulfilment.  This  we  do  not  deny; 
we  admit  that  the  event  predicted  had  occurred  before 
he  reduced  the  prophecy  to  writing.  The  question 
then  turns  on  the  fidelity  of  Moses  as  a  historian.  He 
has  stated  it  as  a  fact  that  the  prophecy  was  delivered 
to  Abraham.  Did  he  state  a  truth  or  a  falsehood  ?  He 


--_-•-•  - 

-  -         .  -.       . 

faa1  to  make  it  kiMimii  to  its  son  Isaac: 

• 

~: 

--'.'-..-.--"'-' 

tionio  gmzaaoD.          id  farad  said  «Ho  Jooqi^  Be- 

i  -        -  -.  ~          "  -          _" 

i   HMO  life  feud  cf  TOOT  icdter:  :L 

:•=.-.:  -  :  -.  '        ' 


-  ^  -     "  - 


two  paasa^es 

Irr  Tri'OiI 

?i-T'.rl'l~r    I^rT^ 

j_ 


* 

ri   ::  ! 

.  i 


86  PROPHECIES. 

it  to  his  readers  to  calculate,  from  particulars  recorded 
by  him,  whether  the  prophecy  was  fulfilled  or  not. 

Besides,  it  must  be  remembered  that  Moses  had,  be- 
fore he  wrote  his  five  books,  fully  established  his  divine 
mission  by  the  great  and  wonderful  miracles  he  wrought, 
and  had  been  acknowledged  by  the  Hebrew  people  as 
their  divinely  appointed  lawgiver,  who  received  from 
God  the  laws  which  he  delivered  to  them,  and, was 
inspired  by  his  Spirit  in  writing  his  books,  and  so 
preserved  from  all  error.  See  second  and  third 
chapters. 

SECTION  IV. 

GENESIS    Xvii.    5,    6,    EXPLAINED. 

The  third  prophecy  claiming  our  attention,  is  record- 
ed in  the  17th  chapter  of  Genesis.  There  the  name 
of  the  patriarch  was  changed  from  Jlbram  to  Abra- 
ham, in  correspondence  with  the  promise  and  predic- 
tion contained  in  these  words,  (verses  5,  6,)  "  For  a 
father  of  many  nations  have  I  made  thee.  And  I 
will  make  thee  exceeding  fruitful,  and  I  will  make 
nations  of  thee,  and  kings  shall  come  out  of  thee." 
When  this  record  was  written  by  Moses,  Abraham 
had  already  become  the  father  of  two  nations.  But 
how  have  the  natural  descendants  of  this  illustrious 
patriarch  since  multiplied !  And  when  we  consider 
the  true  import  of  the  prediction  and  of  the  promise, 
in  what  an  amazing  manner  have  thev  been  fulfilled ! 

o  ^ 

Turn  to  the  exposition  which  Paul  gives  (Rom.  iv.  11, 
12,  16,  17,)  of  the  transaction  recorded  by  Moses  in 
Gen.  xvii.;  and  you  will  find,  that  Abraham  was 
constituted  the  father  of  all  believers,  whether  found 
among  his  natural  descendants,  or  among  converted 


PROPHECIES.  87 

heathen.  A  natural  and  a  spiritual  seed  were  pro- 
mised to  Abraham ;  and  the  promise  has  been  more 
eminently  fulfilled  in  regard  to  the  latter  than  to  the 
former.  He  is  the  father  of  all  true  believers,  not  only 
among  the  Jews,  but  among  the  Gentiles.  How  has 
his  spiritual  seed  been  multiplied,  in  the  many  centuries 
that  have  rolled  away  from  his  day  to  the  advent  of 
Christ,  and  from  that  great  event  down  to  the  present 
time  !  And  what  multiplied  millions  will,  in  successive 
ages,  be  added  to  his  spiritual  family,  from  the  present 
time  down  to  the  end  of  the  world  !  So  wonderfully 

tf 

have  the  promise  and  the  prediction  been  fulfilled.  In 
subsequent  ages  they  will  receive  a  still  more  amazing 
fulfilment. 

SECTION  V. 

GENESIS   xlix.  8 10,  EXPLAINED. 

In  the  forty-ninth  chapter  of  Genesis,  the  expiring 
patriarch  Israel  predicted  the  fortunes  of  his  children. 
Were  we  to  undertake  the  task,  we  might  show  how 
remarkably  his  predictions  in  regard  to  each  of  his 
twelve  sons  have  been  fulfilled.  But  this  would  ex- 
tend our  discussion  too  far;  and  we  are  constrained  to 
refer  those  who  feel  inclined  to  examine  each  predic- 
tion to  commentators,  who  have  shown  how  fully  and 
particularly  each  has  been  accomplished.*  We  shall 
notice  only  that  which  relates  to  Judah.  "  Judah, 
thou  art  he  whom  thy  brethren  shall  praise ;  thy  hand 
shall  be  in  the  neck  of  thine  enemies  ;  thy  father's 
children  shall  bow  down  before  thee.  Judah  is  a  lion's 

*  See  "  The  Prophetic  Blessings  of  Jacob  and  of  Moses  respect- 
ing the  twelve  tribes  of  Israel,  explained  and  illustrated,"  a  little 
book  published  by  the  Presbyterian  Board  of  Publication. 


88  PROPHECIES. 

whelp :  from  the  prey,  my  son,  thou  art  gone  up :  he 
stooped  down,  he  crouched  as  a  lion,  and  as  an  old  lion  ; 
who  shall  rouse  him  up  ?  The  sceptre  shall  not  depart 
from  Judah,  nor  a  lawgiver  from  between  his  feet,  until 
Shiloh  come ;  and  unto  him  shall  the  gathering  of  the 
people  be."  Verses  8 — 10. 

Here  is  clearly  foretold  the  pre-eminent  dignity  of 
the  tribe  of  Judah ;  for  it  is  of  the  tribes,  and  not  of 
his  sons,  that  the  dying  patriarch  speaks :  (see  verse 
28 :)  and  every  person  acquainted  with  the  Bible  his- 
tory of  the  Hebrew  people  must  know  that,  in  various 
ways,  this  tribe  was  signally  distinguished  above  the 
other  tribes.  In  their  encampment  the  first  station 
was  assigned  to  Judah.  (Numbers  ii.  2 — 9.)  The 
prince  of  this  tribe  made  his  offering  for  the  dedicating 
of  the  altar,  on  the  first  day;  (Numbers  vii.  12;)  Judah 
had  the  first  lot  in  the  land  of  Canaan ;  (Joshua  xv ;) 
and  when,  after  the  death  of  Joshua,  the  children  of 
Israel  inquired  of  the  Lord,  who  should  go  up  for 
them  first  against  the  Canaanites  to  fight  against 
them,  He  replied,  "  Judah  shall  go  up :  behold  I  have 
delivered  the  land  into  his  hand."  (Judges  i.  1,  2.) 
David,  that  eminent  saint  and  distinguished  warrior, 
who  so  successfully  subdued  all  the  enemies  of  Israel, 
and  put  that  people  in  full  possession  of  the  promised 
land ;  and  Solomon  his  son,  so  famed  for  his  wisdom 
and  the  splendor  of  his  reign,  were  both  of  the  tribe 
of  Judah.  Their  descendants,  for  centuries,  sat  upon 
the  throne  of  Judah,  and  long  after  the  ten  tribes  of 
Israel  had  been  carried  away  into  captivity.  Judah 
too  were  afterwards  sent  into  captivity,  for  their  sins ; 
but  the  Lord  was  pleased  to  restore  them  to  their  own 
land  and  permit  them  to  enjoy  again  their  appointed 
worship,  and  distinguished  religious  privileges. 


PROPHECIES.  89 

The  other  part  of  this  prophecy  was  also  eminently 
fulfilled ;  the  sceptre  did  not  depart  from  Judah,  nor  a 
lawgiver  from  between  his  feet,  till  Shifoh,  the  Sent,  the 
Messiah,  came.  The  Jews  had  been  conquered  by  the 
Romans,  and  were  subject  to  their  control ;  but  they 
were  governed  by  their  own  laws,  and  their  own  rulers, 
with  some  restrictions.  The  sceptre  was  departing ; 
but  it  had  not  wholly  departed. 

The  prediction  of  this  same  patriarch  in  regard  to 
the  two  sons  of  Joseph,  was,  as  scripture  history  clear- 
ly shows,  manifestly  fulfilled.  Manasseh  was  the  elder 
and  Ephraim  the  younger  son.  When,  therefore,  Joseph 
saw  his  father  place  his  right  hand  on  the  latter,  he 
was  displeased  and  washed  his  father  to  place  it  on  the 
former,  as  the  first-born ;  the  patriarch  "  refused,  and 
said,  I  know  it,  my  son,  I  know  it :  he  also  shall  be- 
come a  people,  and  he  also  shall  be  great ;  but  truly  his 
younger  brother  shall  be  greater  than  he,  and  his  seed 
shall  become  a  multitude  of  nations/'*  The  prediction 
was  literally  fulfilled  :  Ephraim  became,  in  his  posterity, 
in  their  numbers,  authority,  and  influence,  far  greater 
than  Manasseh. 

SECTION  VI. 

JERICHO. 

After  the  destruction  of  Jericho,  Joshua  said, 
"  Cursed  be  the  man  before  the  Lord,  that  riseth  up  and 
buildeth  this  city  of  Jericho:  he  shall  lay  the  founda- 
tion in  his  first-born,  and  in  his  youngest  son  shall  he 
set  up  the  gates  of  it."f  The  exact  fulfilment  of  this 
prophecy  is  recorded  in  1  Kings  xvi.  34.  "  In  his  days" 
(Ahab's)  "  did  Kiel  the  Bethelite  build  Jericho  :  he  laid 
the  foundation  thereof  in  Abiram  his  first-born,  and 

*  Genesis  xlviii.  17—20.  t  Joshua  vi.  26. 

8* 


90  PROPHECIES. 

set  up  the  gates  thereof  in  his  youngest  son  Segub,  ac- 
cording to  the  word  of  the  Lord,  which  he  spake  by 
Joshua,  the  son  of  Nun." 


CHAPTER  VII. 

PROPHECIES. 

SECTION  I. 

THE  WRITER  OF  THE  TWO  BOOKS  OF   KINGS  A  CREDIBLE  WITNESS. 

THE  two  books,  styled  "  The  first  and  the  second  book 
of  Kings,"  contain  a  great  number  of  prophecies,  and 
an  account  of  their  fulfilment.  But  these  books  were 
written  subsequently  to  their  fulfilment.  It  will, 
therefore,  be  necessary,  previously  to  an  examination, 
of  these  predictions,  to  ascertain  what  reliance  is  to  be 
placed  in  the  historical  truth  and  accuracy  of  these 
books. 

It  is  admitted  that  the  writer  lived  long  after  some 
of  the  facts  which  he  records.  These  books  embrace  a 
period  of  four  hundred  and  fifty  years,  or  more.  They 
are  attributed  by  some  to  Isaiah,  by  others  to  Jeremiah, 
and  by  others  to  Ezra.  The  settlement  of  the  question 
in  regard  to  authorship  is  not  material.  The  main 
question  to  be  settled  is,  Was  the  author  competent  to 
write  a  history  of  the  transactions  which  he  records, 
and  is  his  history  credible  ?  If  he  be  a  competent  and 
credible  witness  of  facts,  we  have  a  sure  foundation  on 
which  to  rest  our  argument  from  prophecy,  in  favour 
of  the  Divine  authority  and  inspiration  of  the  Bible. 
To  evince  this,  let  the  following  remarks  be  well  con- 
sidered and  weighed. 


PROPHECIES.  91 

SECTION  II. 

PROOFS    OF   HIS   CREDIBILITY. 

1.  Consider  the  CHARACTER  of  these  books.     They  are 
//  istorical ;  written  with  great  plainness,  simplicity,  and 
apparent  candor  and  regard  to  truth.     Marks  of  these 
appear  every  where  on  their  pages. 

They  contain  a  history,  not  merely  of  the  political 
affairs  of  the  two  kingdoms  of  Judah  and  Israel,  but 
especially  of  the  divine  interposition  in  these  affairs ; 
rewarding  his  people  when  obedient,  and  punishing 
them  wrhen  disobedient ;  and  at  length,  after  a  long  for- 
bearance with  them,  sending  both  kingdoms  into  capti- 
vity. No  one  can  read  these  books  without  seeing  and 
acknowledging  this  fact. 

2.  Consider  that   these  books  have  been   RECEIVED, 
both  by  Jews  and  Christians,  as  part  of  the  canon  of 
their  inspired  writings. 

We  may  then  be  sure  they  have  been  subject  to  a 
severer  scrutiny,  than  was  ever  applied  to  any  unin- 
spired history ;  because  the  highest  interests  of  men 
were  concerned  in  deciding  correctly  the  question  of 
their  authenticity  and  inspiration.  The  commentaries 
of  Caesar,  and  the  History  of  Tacitus,  were  never  sub- 
ject to  such  an  ordeal.  Yet  who  doubts  their  authenti- 
city ? 

3.  Consider  the  DOCUMENTS  to  which  the  u-riter  of 
these  books  appeals. 

He  appeals  in  confirmation  of  his  history  first,  to  the 
"book  of  the  acts  of  Solomon;"  (1  Kings  xi.  41;) 
secondly  to  "  the  book  of  the  Chronicles  of  the  Kings 
of  Judah  ;"  and,  thirdly,  to  "the  book  of  the  Chronicles 
of  the  kings  of  Israel."  To  the  book  of  the  Chronicles 


PROPHECIES. 

of  the  kings  of  Judah,  the  writer  refers  thirteen  times, 
once  at  the  end  of  each  reign ;  and  in  like  manner  to 
the  book  of  the  Chronicles  of  the  kings  of  Israel,  he 
refers  nineteen  times.  His  references  are,  in  all  the 
places,  expressed  in  nearly  the  same  words ;  either  in 
the  form  of  a  question,  "  Are  they  not  written  in  the 
book  of  the  Chronicles — T'  or  in  an  affirmative  sen- 
tence, "  They  are  written  in  the  book  of  the  Chron- 
icles of — ." 

From  the  manner  in  which  the  writer  makes  his 
appeals,  it  is  manifest  that  these  books  were  then  in 
existence,  and  that  they  were  received  as  containing 
authentic  history  of  the  two  kingdoms  of  Judah  and 
Israel.  Had  not  these  books  been  in  existence  in  the 
waiter's  time,  or  had  they  not  been  regarded  as  au- 
thentic history,  an  appeal  to  them  could  have  afford- 
ed no  confirmation  to  his  own  history,  but  would  have 
ruined  its  credit.  No  man  in  our  day  writing  history, 
could  be  so  absurd  as  to  hope  to  establish  his  veracity 
as  a  writer,  by  appealing  to  writings  that  have  no 
existence,  or  that  possess  no  historical  reputation. 
Equally  absurd  would  it  have  been  in  the  author  of 
these  books  to  entertain  such  a  hope,  and  equally  ruin- 
ous to  his  character  would  his  references  have  been. 
And  the  fact  that  he  did  obtain  credit  to  his  writings, 
is  conclusive  proof,  that  these  books  to  which  he  ap- 
peals were  extant  in  his  day,  and  accredited  as  con- 
taining true  history. 

4.  Consider  the  GREAT  NUMBER  of  prophecies,  the  ful- 
filment of  which  is  recorded  in  these  books. 

They  contain  more  than  twenty-seven  predictions, 
covering  a  period  of  four  hundred  and  fifty-years. 
They  are  found  almost  in  every  chapter.  With  the 
exception  of  a  very  few,  they  relate  to  kings :  and 


PROPHECIES.  93 

were  delivered  in  such  circumstances  that  they  could 
not  fail  to  be  known,  and  to  interest  the  public  mind. 
We  have  no  reason  to  doubt  their  record  in  the  his- 
torical books  to  which  the  writer  appeals.  If  they 
had  not  been  thus  recorded,  his  reference  to  these 
books  would  have  been  of  no  avail  to  support  the 
credit  of  his  own  narrative ;  and  if  they  were  not 
generally  known  to  have  been  delivered  and  fulfilled, 
the  insertion  of  them  in  his  history  could  not  possibly 
have  gained  them  credit.  The  reply  to  such  a  writer 
would  have  been  this :  "  You  tell  us  of  prophecies  and 
of  their  fulfilment,  relating  to  events  of  a  nature  so 
interesting  to  the  two  nations,  that  if  true  they  must 
have  been  recorded  and  known  long  before  your 
time ;  and  yet  we  neither  know  them,  nor  can  we  find 
any  record  of  them.  Shall  we,  on  your  simple  asser- 
tion, believe  events  to  have  occurred,  affecting  most 
deeply  the  affairs  both  of  Judah  and  of  Israel,  of 
which  we  have  no  remembrance  and  can  find  no  re- 
cord ?  Our  fathers  have  not  told  them  to  their  chil- 
dren ;  no  one  has  reduced  them  to  writing.  Whence 
have  you  derived  your  knowledge  of  these  marvellous 
events,  which  must  have  produced  such  great  changes 
in  our  national  affairs?"  These  predictions  and  their 
fulfilment  must  have  been  generally  known,  before  this 
history  was  written,  or  it  would  never  have  gained 
credit. 

SECTION  III. 

ILLUSTRATION. 

Since  the  first  settlement  of  our  own  country,  no 
prophet  ever  appeared  to  foretell  what  great  events 
would  occur  in  our  national  affairs.  Had  prophets, 


94  PROPHECIES. 

commissioned  by  heaven,  appeared  to  our  fathers,  and 
actually  predicted,  time  after  time,  the  most  important 
events  that  have  come  to  pass,  their  predictions  would 
have  been  recorded,  and  the  exact  fulfilment  of  them 
would  have  excited  attention,  and  established  their  re- 
putation. 

Now  let  us  suppose  an  author  should  undertake 
to  write  a  history  of  the  United  States,  from  the  time 
that  Europeans  first  came  to  settle  in  this  country ; 
that  he  should  interweave  a  spirit  of  prophecy  with 
every  interesting  occurrence  in  their  affairs ;  that  he 
should,  at  every  important  period,  introduce  a  pro- 
phet, presenting  himself  to  the  chief  men,  and  in  a 
public  manner  foretelling  the  events,  with  their  cir- 
cumstances, just  as  they  have  occurred ;  and  that  he 
should  show  that  the  different  prophets  were  accredited 
by  the  chief  men,  as  prophets  sent  from  heaven,  and 
that  they  were  at  different  times  applied  to  for  a  dis- 
covery of  coming  events ;  would  such  a  writer  gain 
credit  ?  Would  not  an  appeal  on  his  part  to  existing 
and  authentic  histories,  in  confirmation  of  his  history, 
be  utterly  in  vain  ?  Would  not  his  writings,  so  far  as 
relates  to  predictions,  be  rejected  as  altogether  ficti- 
tious and  false  1 

It  is  only  on  the  principle,  that  the  predictions  record- 
ed in  these  two  books,  were  true,  and  literally  fulfilled, 
and  that  a  spirit  of  prophecy  was  known  and  believed 
to  exist,  in  Judah  and  Israel,  that  the  reception  of 
these  books,  by  the  Jews  as  part  of  the  canon  of  their 
sacred  Scriptures,  can  be  accounted  for.  Admit  the 
existence  of  a  spirit  of  prophecy,  and  the  truth  of  the 
predictions,  and  then  we  see  abundant  reason,  why 
these  books  were  accredited  as  true  and  divinely  in- 
spired; but  deny  the  truth  of  the  predictions  and 


PROPHECIES.  95 

the  existence  of  a  spirit  of  prophecy,  and  then  their  re- 
ception by  the  Jews  cannot  be  accounted  for.  It  would 
have  been  impossible  for  them  to  gain  credit. 


SECTION  IV. 

PROPHECIES   IN   THESE   BOOKS. 

Let  us  now  look  at  the  prophecies  recorded  in  these 
books. 

1.  The  first  relates  to  Solomon.  It  is  recorded  in 
these  words :  "  Wherefore  the  Lord  said  unto  Solo- 
mon, Forasmuch  as  this  is  done  of  thee,  and  thou 
hast  not  kept  my  covenant  and  my  statutes,  which  I 
have  commanded  thee,  I  will  surely  rend  the  kingdom 
from  thee,  and  will  give  it  to  thy  servant.  Notwith- 
standing in  thy  days  I  will  not  do  it,  for  David  thy 
father's  sake :  but  I  will  rend  it  out  of  the  hand  of 
thy  son.  Howbeit  I  will  not  rend  away  all  thy  king- 
dom; but  will  give  one  tribe  to  thy  son,  for  David 
my  servant's  sake,  and  for  Jerusalem's  sake,  which  I 
have  chosen."*  This  prediction  was  repeated  by  the 
prophet  Ahijah,  who  assured  Jeroboam  that  God 
would  take  from  Solomon's  son  ten  tribes  and  set  him 
over  them  as  king,  and  that  Solomon's  son  should  re- 
tain one  tribe.f 

This  prophecy  certainly  became  publicly  known ; 
for  Solomon  sought,  on  account  of  it,  to  kill  Jeroboam, 
and  Jeroboam  fled  into  Egypt.  Of  the  fulfilment  we 
have  an  accurate  recital  in  the  following  chapter. 
The  event  occurred  just  as  it  had  been  foretold.  In 
that  chapter  we  are  informed,  that,  after  Rehoboam, 
the  son  of  Solomon,  had  assembled  an  army  of  one 

*  1  Kings  xi.  11—13.  f  Ib.  xi.  27—37. 


96  PROPHECIES. 

hundred  and  eighty  thousand  chosen  warriors,  out  of 
the  tribes  of  Judah  and  Benjamin,  with  a  view  of  bring- 
ing back  the  ten  tribes  who  had  revolted  from  his 
government,  God  interposed  by  his  prophet  Shemaiah ; 
who,  by  Divine  direction,  forbade  Rehoboam  and  the 
two  tribes  to  fight  with  their  brethren  the  children  of 
Israel.  They  obeyed  the  heavenly  mandate.  See 
verses  21 — 24. 

2.  The  next  is  that  remarkable  prediction  recorded 
in  the  thirteenth  chapter,  against  the  altar  which  Jero- 
boam had  built  in  an  unlawful  manner  at  Bethel. 

The  king  was  standing  by  the  altar  to  burn  incense, 
when  a  man  of  God  "  cried  against  the  altar  in  the 
word  of  God,  and  said,  O  altar,  altar,  thus  saith  the 
Lord ;  Behold,  a  child  shall  be  born  unto  the  house  of 
David,  Josiah  by  name ;  and  upon  thee  shall  he  offer 
the  priests  of  the  high  places  that  burn  incense  upon 
thee,  and  men's  bones  shall  be  burnt  upon  thee.  And 
he  gave  a  sign  the  same  day,  saying,  This  is  the  sign 
which  the  Lord  hath  spoken ;  Behold,  the  altar  shall  be 
rent,  and  the  ashes  that  are  upon  it  shall  be  poured 
out."  Verses  2,  3. 

The  circumstances  attending  the  enunciation  of  this 
prediction,  certainly  rendered  it  public  and  memorable. 
The  king  was  standing  by  the  altar  to  burn  incense ; — 
offended  at  the  boldness  of  the  prophet  in  uttering  the 
prophetic  denunciation  in  his  presence  and  hearing, 
he  put  forth  his  hand  to  seize  him ; — his  impious 
hand  was  immediately  "  dried  up,  so  that  he  could 
not  pull  it  again  to  him ;" — the  sign  of  the  truth  of 
the  prediction  came  to  pass,  "  the  altar  was  also  rent, 
and  the  ashes  poured  out  from  the  altar ;" — the  king 
begged  the  prophet  to  entreat  the  Lord  that  his  hand 
might  be  restored  to  soundness ; — "  the  man  of  God 


PROPHECIES.  97 

besought  the  Lord,  and  the  king's  hand  was  restored 
him  again,  and  became  as  it  was  before ;" — the  king 
invited  the  prophet  to  go  home  with  him  to  refresh  him- 
self, and  promised  to  give  him  a  reward  ; — but  the  man 
of  God  refused  to  go ;  because  he  had  been  forbidden 
by  the  Lord  to  eat  bread  or  drink  water  in  that  place. 
Verses  4 — 10.  Having  left  it,  and  going,  according  to 
commandment,  a  different  way  from  that  he  had  tra- 
velled in  coming  to  Bethel,  he  was  overtaken  on  his 
journey  by  an  old  and  false  prophet,  who  deceived 
him,  by  pretending  he  was  divinely  directed  to  bring 
him  back.  He  returned  to  the  place,  and  partook  of 
the  refreshment  provided ;  but  on  his  way  homeward 
he  was,  for  his  disobedience,  met  by  a  lion  and  slain. 
Verses  11—25. 

A  prediction  thus  delivered  and  accompanied  with 
such  circumstances,  could  not  fail  to  become  notorious 
and  matter  of  record. 

In  2  Kings  xxiii.  15 — 20,  we  have  recorded  the 
exact  and  literal  fulfilment  of  this  singular  prediction, 
by  Josiah,  king  of  Judah.  He  broke  down  this  altar, 
which  Jeroboam  had  made  at  Bethel,  and  "  stamped 
it  to  powder ;"  and  "  he  took  the  bones  out  of  the 
sepulchres,  and  burned  them  upon  the  altar,  and  pol- 
luted it,  according  to  the  word  of  the  Lord  which  the 
man  of  God  proclaimed,  who  proclaimed  these  words." 
After  the  lapse  of  three  hundred  and  fifty  years  from 
the  date  of  the  prophecy,  the  man  of  the  house  of 
David,  who  had  been  predicted  by  name,  appears, 
and  literally  accomplishes  it ;  and  thus  establishes  the 
fact  that  it  was  uttered  by  the  prophet  under  divine  in- 
spiration. 

3.  The  fourteenth  chapter  of  this  book  records  the 
prediction  of  Ahijah  the  prophet,  whom  the  wife  of 

9 


98  PROPHECIES. 

king  Jeroboam  came  to  consult  about  his  son,  who 
was  sick.  The  prophet  said  to  her,  "  When  thy  feet 
enter  into  the  city,  the  child  shall  die."  Verse  12.  In 
the  16th  verse  it  is  recorded,  "  And  Jeroboam's  wife 
arose,  and  departed,  and  came  to  Tirzah ;  and  when 
she  came  to  the  threshold  of  the  door,  the  child 
died." 

The  same  chapter  contains  a  prediction  of  the  utter 
destruction  of  the  house  of  Jeroboam,  delivered  by 
the  same  prophet  to  his  wife;  (verses  6 — 11,  14  ;)  and 
in  the  next  chapter,  speaking  of  Baasha,  who  con- 
spired against  Nadab,  the  son  of  Jeroboam,  and  smote 
him,  the  sacred  historian  says,  "  And  it  came  to  pass, 
when  he  reigned,  that  he  smote  all  in  the  house  of  Jere- 
boam ;  he  left  not  to  Jeroboam  any  that  breathed,  until 
he  had  destroyed  him,  according  to  the  saying  of  the 
Lord,  which  he  spake  by  his  servant  Ahijah,  the  Shi- 
lonite."  Verses  27—29. 

4.  The  sixteenth  chapter  contains  a  prediction  of 
the  prophet  Jehu,  denouncing  the  utter  destruction  of 
the  house  of  Baasha,  the  king  of  Israel,  like  that  by  an- 
other prophet  against  the  house  of  Jeroboam.     Baasha 
died  and  his  son  Elah  ascended  his  throne.     He  reign- 
ed only  two  years ;  for  Zimri  slew  him,  and  destroyed 
the  entire  house  of  Baasha ;   leaving  not  one  of  his 
family  to  survive,  and  extending  the  work  of  extermi- 
nation even  to  his  kinsfolk  and  friends.     See  verses 
9—13. 

5.  In  the  seventeenth  chapter  we  find  two  predic- 
tions of  Elijah.     The  first  foretold  that   for  several 
years  there  should  be  no  rain :  which  was  fulfilled  ; 
for  the  rain  was  withheld  till  the  third   year,  when  it 
pleased  God  to  send  rain,  (chap,  xviii.  1,)  in  answer 
to  the  prophet's  prayers;  (verses  41 — 46 ;)  after  the 


PROPHECIES.  99 

signal  miracle  which  he  wrought  to  convince  the  people 
of  Israel  that  Jehovah  wTas  the  true  God.  See  verses 
18—40. 

The  second  prophecy  of  Elijah  was  addressed  to 
the  poor  widow  of  Zarephath,  that  "  the  barrel  of 
meal  should  not  waste,"  nor  "  the  cruise  of  oil  fail, 
until  the  day  that  the  Lord  sendeth  rain  upon  the 
earth."  Verses  10 — 15.  The  prediction  came  to  pass; 
"  The  barrel  of  meal  wvasted  not,  neither  did  the  cruise 
of  oil  fail,  according  to  the  word  of  the  Lord,  which 
he  spake  by  Elijah."  Verse  16.  The  poor  widow  had 
in  her  house  only  a  handful  of  meal  and  a  little  oil  in 
a  cruise.  She  was  gathering  sticks,  that  she  might 
prepare  for  her  and  her  son  the  last  meal ;  after  par- 
taking of  which  she  expected  both  would  soon  die  of 
hunger.  But  the  meal  and  the  oil  were  so  miraculously 
multiplied,  that  she,  her  son,  and  the  prophet  did  eat 
many  days.  Verse  15.  The  son  of  this  poor  woman 
afterwards  fell  sick  and  died;  (verse  17;)  but  the  pro- 
phet prayed,  "  and  said,  O  Lord,  my  God,  I  pray  thee, 
let  this  child's  soul  come  into  him  again.  And  the 
Lord  heard  the  voice  of  Elijah,  and  the  soul  of  the 
child  came  into  him  again,  and  he  revived."  Verses 
21—24. 

6.  In  the  twentieth  chapter  we  find  Jive  predictions. 
The  first  engaged  deliverance  to  the  king  of  Israel 
from  the  army  of  the  king  of  Syria,  who  was  besieg- 
ing Samaria :  "  And  behold,  there  came  a  prophet 
unto  Ahab  king  of  Israel,  saying,  Thus  saith,  the  Lord, 
Hast  thou  seen  all  this  great  multitude?  Behold,  I 
will  deliver  it  into  thine  hand  this  day;  and  thou  shalt 
know  that  I  am  the  Lord."  Verse  13.  The  prophecy 
was  fulfilled  by  two  hundred  and  thirty-two  young 


100  PROPHECIES. 

men,  and  a  small  army  of  seven  thousand  men.  Verses 


The  second  foretold  the  return  of  the  Syrians  the 
next  year,  and  advised  the  king  of  Israel  to  prepare  to 
fight  them.  Verse  22.  They  accordingly  came.  Verse 
26.  "  The  children  of  Israel  pitched  before  them  like 
two  little  flocks  of  kids  ;  but  the  Syrians  filled  the  coun- 
try." Verse  27. 

The  third  promised  to  Ahab  victory  over  this  great 
army  of  enemies.  "  And  there  came  a  man  of  God, 
and  spake  unto  the  king  of  Israel,  and  said,  Thus  saith 
the  Lord,  Because  the  Syrians  have  said,  The  Lord  is 
God  of  the  hills,  but  he  is  not  a  God  of  the  valleys, 
therefore  will  I  deliver  all  this  great  multitude  into  thine 
hand,  and  ye  shall  know  that  I  am  the  Lord."  Verse 
28.  Seven  days  after  this  prophecy  the  battle  was 
fought  ;  the  Syrians  were  completely  discomfited  and 
routed.  The  small  army  of  Israel  slew  of  the  numer- 
ous army  of  "  the  Syrians  a  hundred  thousand  footmen 
in  one  day."  Verse  29. 

The  fourth  foretold  the  destruction  of  a  man  by  a 
lion,  because  he  disobeyed  the  voice  of  the  Lord  in 
refusing  to  smite  the  prophet  who  commanded  him  to 
smite  hirn.  See  the  prophecy  and  its  fulfilment  in 
verses  35,  36, 

The  ffth  denounced  ruin  to  Ahab  and  Israel  for 
disobedience.  The  prophet  addressed  him  in  these 
solemn  terms,  "  Thus  saith  the  Lord,  Because  thou 
hast  let  go  out  of  thy  hand  a  man  whom  I  appointed 
to  utter  destruction,  therefore  thy  life  shall  go  for  his 
life,  and  thy  people  for  his  people."  Verse  42.  The 
fulfilment  is  recorded  in  subsequent  parts  of  this  his- 
tory. 


PROPHECIES.  101 


SECTION  II. 
AHAB'S  FALL  AT  RAMOTH-GILEAD. 

7.  In  the  twenty-first  chapter  is  recorded  anotht,. 
prediction  against  Ahab,  and  one  against  his  wicked 
and  impious  wife.  The  king  of  Israel  wished  to  obtain 
the  vineyard  of  Naboth  for  a  garden  of  herbs.  He 
offered  to  give  a  better  vineyard  in  exchange  for  it,  or 
to  buy  it  with  money.  Naboth  refused  to  part  with  the 
inheritance  of  his  fathers.  Grieved  at  the  disappoint- 
ment, the  foolish  king  "  laid  him  down  upon  his  bed, 
and  turned  his  face  to  the  wall,  and  would  eat  no 
bread."  Verse  4.  Jezebel,  his  wife,  contrived,  through 
religious  mockery,  and  perjured  witnessess,  to  put 
Naboth  to  death  with  the  forms  of  law,  as  being,  guilty 
of  blasphemy  against  God  and  the  king.  Informed 
by  his  wife  of  the  death  of  Naboth  he  willingly  fol- 
lowed her  advice,  and  went  and  took  possession  of 
his  vineyard.  By  divine  direction,  Elijah  the  Tish- 
bite  went  down  to  Naboth's  vineyard,  and  thus  ad- 
dressed the  king :  "  Thus  saith  the  Lord,  Hast  thou 
killed,  and  also  taken  possession?  Thus  saith  the 
Lord,  In  the  place  where  dogs  licked  the  blood  of 
Naboth,  shall  dogs  lick  thy  blood,  even  thine."  Verse 
19.  See  the  fulfilment  of  this  prophecy  in  chap.  xxii. 
37,  38.  "  So  the  king  died,  and  was  brought  to  Sama- 
ria ;  and  they  buried  the  king  in  Samaria.  And  one 
washed  the  chariot  in  the  pool  of  Samaria ;  and  the 
dogs  licked  up  his  blood ;  and  they  washed  his  arm- 
our; according  to  the  word  of  the  Lord  which  he 
spake." 

The  prophet  Elijah  added  a  divine  denunciation 

9* 


102  PROPHECIES. 

against  Ahab's  house:  "Behold,  I  will  bring  evil 
upon  thee,  and  will  take  away  thy  posterity,  and  will 
cut  off  from  Ahab  him  that  pisseth  against  the  wall, 
and  him  that  is  shut  up  and  left  in  Israel.  And  I  will 
make  thy  house  like  the  house  of  Jeroboam,  the  son  of 
Nebat,  and  like  the  house  of  Baasha,  the  son  of  Abijah, 
for  the  provocation  wherewith  thou  hast  provoked  me 
to  anger,  and  made  Israel  to  sin."  Verses  20 — 22. 
Ahab  humbled  himself,  and  the  Lord  was  pleased  to 
postpone  the  impending  calamities  till  his  son's  days. 
Verses  27 — 29.  The  fulfilment  of  the  prophecy  is  re- 
corded in  2  Kings  ix.  24,  which  narrates  the  slaughter 
of  Jehoram  his  son, by  Jehu;  and  in  2  Kings  x.  1 — 11, 
which  informs  us  of  the  destruction  of  seventy  sons  of 
Ahab  by  the  order  of  Jehu.  It  concludes  thus :  "  So 
Jehu  slew  all  that  remained  of  the  house  of  Ahab  in 
Jezreel,  and  all  his  great  men,  and  his  kinsfolks,  and 
his  priests,  until  he  left  none  remaining."  See  also 
verses  25,  26. 

Moreover  the  prophet  Elijah  pronounced  the  doom 
of  Ahab's  wife,  that  wicked  and  idolatrous  woman. 
"  And  of  Jezebel  also  spake  the  Lord,  saying,  The 
dogs  shall  eat  Jezebel  by  the  wall  of  Jezreel."  Verse  23. 
How  remarkably  was  this  prediction  fulfilled !  By 
order  of  Jehu  she  was  thrown  out  of  a  window  of  the 
palace,  "  and  some  of  her  blood  was  sprinkled  on  the 
wall  and  on  the  horses :  and  he  trode  her  under  foot." 
Having  gone  in,  and  eaten  and  drunk,  he  commanded 
her  body  to  be  buried,  because  she  was  a  king's 
daughter.  Those  who  went  to  execute  his  orders, 
"found  no  more  of  her* than  the  skull,  and  the  feet, 
and  the  palms  of  her  hands."  This  being  reported  to 
Jehu,  "  He  said,  This  is  the  word  of  the  Lord,  which 
he  spake  by  his  servant  Elijah  the  Tishbite,  saying, 


PROPHECIES. 


103 


In  the  portion  of  Jezreel  shall  dogs  eat  the  flesh  of 
Jezebel."     2  Kings  ix.  33—36. 

8.  The  twenty-second  chapter  contains  a  prophecy 
of  the  fall  of  Ahab  at  Ramoth-gilead.  The  king  of 
Israel  had  persuaded  Jehoshaphat  king  of  Judah  to 
go  with  him  to  capture  that  city.  He  consented. 
The  false  prophets  flattered  the  wishes  of  Ahab,  say- 
ing with  one  voice,  "  Go  up  to  Ramoth-gilead,  and 
prosper ;  for  the  Lord  will  deliver  it  into  the  king's 
hand."  Verse  12.  At  the  suggestion  of  Jehoshaphat, 
Micaiah  a  true  prophet  was  called.  At  first  he  ironi- 
cally adopted  the  language  of  the  false  prophets. 
Ahab  understood  him,  and  adjured  him  to  deliver  a 
true  message  from  God.  Thus  adjured,  he  uttered 
his  solemn  message,  which  he  well  knew  would  be 
unacceptable :  "  I  saw  all  Israel  scattered  upon  the 
hills,  as  sheep  that  have  not  a  shepherd :  and  the  Lord 
said,  These  have  no  master :  let  them  return  every 
man  to  his  house  in  peace."  Verse  17.  The  king  was 
displeased ;  but  the  faithful  prophet  went  on  with  his 
divine  message,  to  show  that  the  false  prophets  were 
deceiving  the  king,  and  that  he  would  fall  by  going 
against  Ramoth-gilead.  The  king  commanded  him 
to  be  put  in  prison,  saying,  "  Feed  him  with  bread  of 
affliction,  and  with  water  of  affliction,  until  I  come  in 
peace."  Verse  27.  Hearing  the  order,  the  prophet  ex- 
claimed, "  If  thou  return  at  all  in  peace,  the  Lord  hath 
not  spoken  by  me/'  Appealing  to  the  people,  as  wit- 
nesses, he  said,  "  Hearken,  O  people,  every  one  of 
you."  Verse  28. 

To  save  himself,  the  king  disguised  himself,  when 
he  went  into  the  battle.  The  pious  king  of  Judah  did 
not ;  and  it  had  almost  proved  fatal  to  him :  for 
mistaking  him  for  Ahab,  the  captains  of  the  king  of 


104  PROPHECIES. 

Syria  directed,  according  to  his  orders,  all  their  forces 
against  him  ;  but,  perceiving  their  mistake,  they  turned 
away  from  him  to  seek  the  king  of  Israel.  At  this  junc- 
ture, a  man  among  the  Syrians  drew  a  bow  at  a  ven- 
ture, and  smote  the  king  of  Israel  between  the  joints  of 
the  harness.  Verses  30 — 34.  Being  wounded  he  was 
taken  out  of  the  host,  but  "  was  stayed  up  in  his  chariot 
against  the  Syrians,  and  died  at  even ;  and  the  blood 
ran  out  of  the  wound  into  the  midst  of  the  chariot." 
Further  to  fulfil  the  prediction,  "  There  went  a  procla- 
mation throughout  the  host  about  the  going  down  of 
the  sun,  saying,  Every  man  to  his  city,  and  every  man 
to  his  own  country."  Verses  35,  36.  How  exact  the 
correspondence  between  the  events  and  the  language 
of  the  inspired  prophet !  How  fatal  to  go  in  opposition 
to  the  warning  of  Heaven  ! 

9.  The  first  chapter  of  the  second  book  of  Kings 
records  a  prophecy  of  Elijah  the  Tishbite,  and  its  ful- 
filment. Ahaziah  king  of  Israel  was  sick  in  conse- 
quence of  a  serious  fall  through  a  lattice  in  his  upper 
chamber ;  and  he  sent  messengers  to  inquire  of  Baal- 
zebub,  the  god  of  Ekron,  whether  he  should  recover 
of  his  disease.  Verse  2.  Directed  by  the  angel  of 
God,  the  prophet  went  to  meet  the  messengers,  and 
delivered  his  message  for  the  king,  saying,  "  Thou 
shalt  not  come  down  from  that  bed  on  which  thou  art 
gone  up,  but  shalt  surely  die."  Verse  4.  The  king 
sent  two  captains  with  fifty  men  each  at  two  separate 
times,  to  apprehend  Elijah ;  but  each  company  was 
consumed  by  fire  from  heaven.  The  third  captain 
with  his  fifty  men,  begging  for  his  life,  was  spared ; 
and  Elijah,  in  obedience  to  the  command  of  the  angel 
of  the  Lord,  went  down  from  the  top  of  the  hill  on 
which  he  sat,  appeared  before  the  king,  and  repeated 


PROPHECIES.  105 

his  doom ;  saying,  "  Thus  saith  the  Lord,  Forasmuch 
as  thou  hast  sent  messengers  to  inquire  of  Baal-zebub, 
the  god  of  Ekron,  is  it  not  because  there  is  no  God  in 
Israel  to  inquire  of  his  word  ?  Therefore  thou  shalt  not 
come  down  off  that  bed  on  which  thou  art  gone  up, 
but  shalt  surely  die."  Verse  16.  The  historian  adds, 
"  So  he  died  according  to  the  word  of  the  Lord  which 
Elijah  had  spoken."  Verse  17. 

10.  The  third  chapter  of  this  book  contains  a  wTon- 
derful  prediction  of  Elisha  the  prophet,  that  received  a 
speedy  accomplishment,  involving  a  signal  miracle; 
one  of  the  most  public  kind,  and  one  that  could  not  be 
forgotten  by  the  army  that  witnessed  its  fulfilment. 
The  king  of  Israel,  with  Jehoshaphat  king  of  Judah, 
and  the  king  of  Edom,  invaded  Moab,  and  for  want  of 
water  was  in  danger  of  being  destroyed  by  the  Moab- 
ites.  At  the  instance  of  the  pious  king  of  Judah,  the 
three  kings  went  to  Elisha  the  son  of  Shaphat,  w-ho  was 
with  the  army,  to  consult  him.  He  responded  favour- 
ably :  "  Thus  saith  the  Lord,  Make  this  valley  full  of 
ditches,  For  thus  saith  the  Lord,  Ye  shall  not  see 
wind,  neither  shall  ye  see  rain ;  yet  that  valley  shall 
be  filled  with  water,  that  ye  may  drink,  both  ye,  and 
your  cattle,  and  your  beasts.  And  this  is  but  a  light 
thing  in  the  sight  of  the  Lord :  he  wrill  deliver  the 

o  o 

Moabites  also  into  your  hands.  And  it  came  to  pass 
in  the  morning,  when  the  meat-offering  was  offered, 
that,  behold,  there  came  water  by  the  way  of  Edom, 
and  the  country  was  filled  with  water." 

"  And  w^hen  the  Moabites  heard  that  the  kings 
were  come  up  to  fight  against  them,  they  gathered  all 
that  were  able  to  put  on  armour,  and  upwards ;  and 
stood  in  the  border.  And  they  rose  up  early  in  the 
morning,  and  the  sun  shone  upon  the  water ;  and  the 


106  PROPHECIES. 

Moabiles  saw  the  water  on  the  other  side  as  red  as 
blood:  and  they  said,  This  is  blood:  the  kings  are 
surely  slain,  and  they  have  smitten  one  another :  now 
therefore,  Moab,  to  the  spoil.  And  when  they  came 
to  the  camp  of  Israel,  the  Israelites  rose  up  and  smote 
the  Moabites,  so  that  they  fled  before  them  :  but  they 
went  forward  smiting  the  Moabites,  even  in  their  coun- 
try." Verses  16—24. 

11.  In  the  fourth  chapter  we  find  the  prediction  of 
Elisha,  that  the  woman  of  Shunem,  by  whom  he  had 
been    so    kindly    and    hospitably   entertained,    should 
conceive  and  bring  forth  a  son.     She  accordingly,  at 
the  set  time,  received    this  blessing.     Verses  16,  17. 
But  when  the  child  had  grown,  he  fell  sick  and  died ; 
and  this  extraordinary  prophet,  w7ho  had  received  a 
double  portion  of  the  spirit  of  his  master  Elijah,  raised 
him  from  the  dead,  and  presented  him  alive  to  his  joy- 
ful mother.  Verses  18 — 37. 

12.  The  fifth  chapter  records  this  prophet's  predic- 
tion, by  which  the  covetousness  of  his  servant,  in  re- 
ceiving a  reward   from  Naaman,  the  Syrian  general, 
whom  his  master  had  healed  of  a  loathsome  disease, 
and  from  whom  he  had  refused  to  accept  of  any  recom- 
pense, was  punished.     "  And   Elisha  said  unto  him, 
Whence  comest  thou,  Gehazi  ?     And  he  said,  Thy  ser- 
vant went  no  whither.     And  he  said  unto  him,  Went 
not  mine  heart  with  thee,  when  the  man  turned  again 
from  his  chariot  to  meet  thee?     Is  it  a  time  to  receive 
money,  and  to  receive  garments,  and  oliveyards,  and 
vineyards,  and    sheep,  and   oxen,  and    men-servants, 
and  maid-servants  ?     The  leprosy  therefore  of  Naaman 
shall  cleave  unto  thee,  and  unto  thy  seed  for  ever.  And 
he  went  out  of  his  presence  a  leper  as  white  as  snow." 
Verses  25—27. 


PROPHECIES.  107 

13.  The  sixth   chapter  furnishes  striking  evidence 
of  the  prophet's  prescience.     He  saved   the  king  of 
Israel  from  danger  several  times,  by  showing  him  in 
what  places  he  w^ould  be  exposed  to  the  attacks  of  the 
Syrians,  if  he  passed  through  them.     So  well  known 
was  the  prophet's  character,  that  one  of  the  servants 
of  the  king  of  Syria  said  of  him  to  his  master, "  Elisha 
the  prophet  that  is  in  Israel,  telleth  the  king  of  Israel 
the  words  that  thou  speakest  in  thy  bed-chamber." 
Verses  8 — 12.     The  chapter  informs  us  too,  how,  at 
the  prophet's  prayer,  the  people,  who  came  with  horses 
and  chariots  from  the  Syrian  king,  to  seize  him,  were 
smitten  with  blindness,  and  then  led  by  the  prophet  into 
Samaria,  and  delivered  into  the  hands  of  the  king  of 
Israel.  Verses  13 — 23. 

14.  The  seventh  chapter  records  a  wonderful  pre- 
diction of  this  great  prophet.     Samaria,  being  besieged 
by  the  king  of  Syria,  was  reduced   to  so  severe  a 
famine,  that  "  an  ass's  head  was  sold  for  four  score 
pieces  of  silver,  and  the  fourth  part  of  a  cab  of  dove's 
dung  for  five  pieces  of  silver ;"  and  human  flesh  was 
eaten.     See  chap.  vi.  25 — 29.     In  these  circumstances, 
the  prophet  "  Elisha  said,  Hear  ye  the  word  of  the 
Lord,  To-morrow  about  this  time  shall  a  measure  of 
fine  flour  be  sold  for  a  shekel,  and  two  measures  of 
barley  for  a  shekel,  in  the  gate  of  Samaria.     Then  a 
lord,  on  whose  hand  the  king  leaned,  answered  the 
man  of  God,  and  said,  Behold,  if  the  Lord  \vould  make 
windows  in   heaven,  might   this  thing   be?     And   he 
said,  Behold    thou    shalt    see  it  with   thine  eyes,  but 
shalt  not  eat  thereof."     Verses  1,  2.     The   next  day 
this  prophecy  was  literally  fulfilled.     Barley  and  fine 
flour  sold  at  the  specified  prices ;  and  the  unbeliev- 
ing nobleman  saw  the  abundance  of  provisions,  but 


108  PROPHECIES. 

did  not  eat  of  it ;  "  for  the  people  trode  upon  him  in  the 
gate,  and  he  died."  See  the  fulfilment,  and  how  it 
came  to  pass.  Verses  3 — 20. 

15.  The  eighth  chapter  contains  four  predictions  of 
Elisha. — First,  he  foretells  a  famine  of  seven  years' 
duration,  and  admonishes  the  woman,  whose  son  he 
had  raised  to  life,  to  sojourn  wherever  she  could  find 
support  for  herself  and  household.     She  did  so ;  and 
at  the  end  of  seven  years  returned,  and  applied  to  the 
king  of  Israel  to  be  put  into  possession  of  her  house 
and  land.     At  the  time  of  her  application,  Gehazi,  the 
servant  of  Elisha,  was  telling  the  king,  at  his  request, 
the  great  things  his  master  had  done ;  and  recognising 
her,  he  said,  "  My  lord,  O  king,  this  is  the  woman,  and 
this  is  her  son,  whom  Elisha  restored  to  life."     The 
woman  on  being  addressed  by  the  king,  confirmed  the 
fact.  Verses  1 — 6. 

Secondly,  The  prophet  foretells  the  death  of  Benha- 
dad,  king  of  Syria,  although  the  prophet  said  he  might 
recover  of  his  disease.  So  it  came  to  pass ;  for  Hazael 
suffocated  him,  by  spreading  over  his  face  a  thick  cloth 
dipped  in  water.  Verses  10 — 15. 

Thirdly,  Elisha  predicts  that  Hazael  should  become 
king  of  Syria.  Verses  13 — 15. 

Fourthly,  He  foretells  the  great  calamities  he  would 
bring  upon  the  children  of  Israel;  Verses  11 — 13.  See 
the  fulfilment  in  chap.  xiii.  3,  22. 

16.  In  the  ninth  chapter  Elisha  predicted  that  Jehu 
would  be  king  over  Israel.  Verses  1 — 3.     See  the  ac- 
complishment throughout  the  chapter. 

17.  In  the  tenth  chapter  it   is  foretold  that  Jehu's 
children    to  the  fourth  generation,  should   sit   on  the 
throne   of  Israel.     "  And   the  Lord  said    unto    Jehu, 
Because  thou  hast  done  well  in  executing  that  which 


PROPHECIES.  109 

is  right  in  mine  eyes,  and  hast  done  unto  the  house  of 
Ahab  according  to  all  that  was  in  mine  heart,  thy  chil- 
dren of  the  fourth  generation  shall  sit  on  the  throne  of 
Israel."  Verse  30.  His  four  successors  are  named  in 
the  subsequent  history ;  and,  then,  at  the  end  of  the 
reign  of  Zachariah  the  fourth  in  the  line,  whose  throne 
was  usurped  by  Shallum,  who  slew  him,  it  is  written, 
(chap.  xv.  12,)  "  This  was  the  word  of  the  Lord  which 
he  spake  unto  Jehu,  saying,  Thy  sons  shall  sit  on  the 
throne  of  Israel  unto  the  fourth  generation.  And  so  it 
came  to  pass." 

18.  The  thirteenth  chapter  records  the  predictions, 
which  Elisha  uttered,  when  the  king  of  Israel  came 
to  visit  him  on  his  sick  and  dying  bed.     He  foretold 
he  would   smite  the  Syrians  three  times,  (v.   19 :)  and 
verse  25  has  the  fulfilment.     "  Three  times  did  Joash 
beat  him,   (Benhadad.)   and   recovered   the  cities  of 
Israel."     The   twenty-first  verse  of  this  chapter   re- 
cords   a  remarkable  miracle;    for   a  dead    man  was 
raised    to  life,  as  soon    as  he  touched    the  bones  of 
Elisha. 

19.  The  seventeenth  chapter  contains  a  summary 
of  the  great  sins  of  Israel,  committed   against  the  re- 
peated warnings  of  successive  prophets,  calling  them 
to  repentance.     Their  persevering  obstinacy  provoked 
the  Lord  to  remove  Israel  out  of  his  sight,  and   send 
them  into  captivity,  as  he  had  so  often  threatened,  by 
many   prophets,  to  do :   Moses,   seven   hundred    and 
thirty  years  before,   had  recorded  for  their  warning 
this  alarming  prophecy :  "  When  thou  shalt  beget  chil- 
dren, and   children's  children,  and  ye  shall  have  re- 
mained long  in  the  land,  and  shall  corrupt  yourselves, 
and  make  a  graven  image,  or  the  likeness  of  any  thing, 
and  shall  do  evil  in  the  sight  of  the  Lord  thy  God,  to 

10 


110  PROPHECIES. 

provoke  him  to  anger :  I  call  heaven  and  earth  to  wit- 
ness against  you  this  day,  that  ye  shall  soon  utterly 
perish  from  off  the  land  whereunto  ye  go  over  Jordan 
to  possess  it ;  ye  shall  not  prolong  your  days  upon  it, 
but  shall  utterly  be  destroyed.  And  the  Lord  shall 
scatter  you  among  the  nations,  and  ye  shall  be  left  few 
among  the  heathen,  whither  the  Lord  shall  lead  you."* 
This  prophecy,  delivered  seven  hundred  and  thirty 
years  before  the  event  it  predicted,  was  literally  fulfilled. 
The  ten  tribes  existed  as  a  separate  nation  only  two 
hundred  and  fifty  years  ;  and  were  then,  on  account  of 
their  obstinate  attachment  to  dumb  idols,  carried  away 
by  the  Assyrian  king  into  captivity,  in  which  they  re- 
main to  this  day. 

20.  In  the  nineteenth  chapter,  we  find  a  remarkable 
prophecy  of  Isaiah.  Sennacherib,  king  of  Assyria, 
had,  as  we  are  informed  in  the  preceding  chapter,  in- 
vaded Judea  and  captured  many  fenced  cities.  Heze- 
kiah  in  vain  attempted,  by  a  large  present  of  silver  and 
gold,  to  induce  the  king  of  Assyria  to  depart.  He 
sent  three  of  his  generals  with  a  large  host  to  Jeru- 
salem, to  deride  the  pious  king  of  Judah,  and  to  urge 
him  to  surrender  himself  and  people  at  discretion ; 
telling  him  it  was  useless  to  trust  in  the  Lord  for  de- 
liverance, as  none  of  the  gods  of  the  nations  had 
been  able  to  deliver  their  worshippers  out  of  the 
hands  of  the  great  Assyrian  kings.  Hezekiah  hum- 
bled himself  before  God,  and  sent  his  servants  to 
Isaiah  the  prophet,  expressing  his  hope  that  God 
would  graciously  interpose,  and  urging  him  to  pray 
earnestly  for  the  remnant  of  his  people.  Verses  1 — 5. 
The  prophet  returned  this  encouraging  answer : — 
"  Thus  shall  ye  say  to  your  master,  Thus  saith  the 

*  Deuteronomy  iv.  25 — 27. 


PROPHECIES.  Ill 

Lord — Be  not  afraid  of  the  words  which  thou  hast 
heard,  with  which  the  servants  of  the  king  of  Assyria 
have  blasphemed  me.  Behold,  I  will  send  a  blast 
upon  him,  and  he  shall  hear  a  rumour,  and  shall  re- 
turn to  his  own  land ;  and  I  will  cause  him  to  fall 
by  the  sword  in  his  own  land."  Verses  G — 7.  Rab- 
shakeh  returned  to  his  master,  and  found  him  warring 
against  Libnah.  Verse  8.  While  there  the  haughty 
monarch  heard  that  the  king  of  Ethiopia  had  come  to 
fight  him.  Verse  9,  Thus  the  prophecy  began  to  be 
fulfilled ;  he  "  heard  a  rumour."  Intending  to  return 
with  a  view  to  meet  his  approaching  enemy,  he  sent 
to  Hezekiah  an  insulting  and  blasphemous  letter. 
The  pious  king  having  received  it,  "  went  up  to  the 
house  of  the  Lord,  and  spread  it  before  the  Lord,"  and 
poured  out  his  soul  in  fervent  prayer  to  God,  acknow- 
ledging the  triumph  of  the  kings  of  Assyria  over  the 
idols  of  the  nations,  but  intreating  the  Almighty  to 
show  his  power  in  delivering  his  people ;  "  That 
all  the  kingdoms  of  the  earth  may  know  that  thou 
art  the  Lord  God,  even  thou  only."  Verses  14 — 19. 
His  prayer  wras  heard.  Isaiah  delivered  his  message 
from  the  Lord.  Zion  might  despise  the  haughty  mon- 
arch and  laugh  him  to  scorn,  being  confident  of  Jeho- 
vah's protection.  Sennacherib  had  vainly  boasted  of 
his  powerful  army  and  his  past  victories ;  but  he  had 
forgotten  that  he  was  only  an  instrument  in  the  hands 
of  the  Almighty,  to  accomplish  his  pleasure.  Verses 
20 — 27.  To  teach  him  his  dependence  and  feeble- 
ness, and  to  punish  his  blasphemy,  God  said,  "  I  will 
put  my  hook  in  thy  nose,  and  my  bridle  in  thy  lips, 
and  I  will  turn  thee  back  by  the  way  by  which  thou 
earnest."  Verse  28.  "  Therefore  thus  saith  the  Lord 
concerning  the  king  of  Assyria,  He  shall  not  come 


112  PROPHECIES. 

into  this  city,  nor  shoot  an  arrow  there,  nor  come  be- 
fore it  with  shield,  nor  cast  a  bank  against  it.  By  the 
way  that  he  came  shall  he  return,  and  shall  not  come 
into  this  city,  saith  the  Lord.  For  I  will  defend  this 
city  to  save  it,  for  mine  own  sake,  and  for  my  servant 
David's  sake."  Verses  32—34. 

Such  was  the  prediction.  We  have  seen  its  inci- 
pient accomplishment.  The  king  had  heard  a  rumour 
of  his  empire  being  invaded.  Now  comes  the  destruc- 
tive blast,  the  entire  fulfilment  of  the  prophecy.  It  is 
thus  recorded  :  "  and  it  came  to  pass  that  night,  that 
the  angel  of  the  Lordwrent  out,  and  smote  in  the  camp 
of  the  Assyrians  an  hundred  and  fourscore  and  five 
thousand :  and  when  they  rose  early  in  the  morning, 
behold,  they  were  all  dead  corpses.  So  Sennacherib 
went  and  returned,  and  dwelt  at  Nineveh,  and  it  came 
to  pass  as  he  was  worshipping  in  the  house  of  Nisroch 
his  god,  that  Adrammelech  and  Sharezer  his  sons 
smote  him  with  the  sword ;  and  they  escaped  into  the 
land  of  Armenia."  Verses  35 — 37. 

21.  The    twentieth    chapter    records — 1.    Isaiah's 
prediction  of  Hezekiah's  recovery  from   a  mortal  dis- 
ease, and  the  addition  of  fifteen  years  to  his  life ;  and 
the  safety  of  his  city  against  the  designs  of  the  Assyrian 
king ; — 2.  The    miraculous    sign   that   the   prediction 
would  be  fulfilled,  the  retrocession  of  the  shadow  on 
the  sun-dial  of  Ahaz  ten  degrees; — and  3.  His  predic- 
tion that  all    the  treasures    in  Hezekiah's    possession 
should   be  carried   away  into  Babylon,  after  his    de- 
cease, and  that  his  children  should  be  made  eunuchs 
in  the  palace  of  the  king  of  Babylon.     Of  the  fulfil- 
ment of  these  prophecies,  the  Bible  has  given  a  parti- 
cular account. 

22.  The   twenty-first   chapter  contains  the  predic- 


PROPHECIES.  113 

tion  of  the  ruin  of  Jerusalem,  and  the  Babylonish 
captivity.  It  was  delivered  by  various  prophets 
Verses  10 — 16.  It  uttered  an  awful  warning.  The 
calamity  was  threatened  on  account  of  the  sins  of  the 
people,  and  especially  the  heinous  sins  of  Manasseh, 
by  which  a  holy  God  was  so  greatly  provoked  as  to 
give  his  heritage  to  reproach.  "  Therefore  thus  saith 
the  Lord  God  of  Jacob;  Behold,  I  am  bringing  such 
evil  upon  Jerusalem  and  Judah,  that  whosoever  hear- 
eth  thereof,  both  his  ears  shall  tingle.  And  I  wyill 
stretch  over  Jerusalem  the  line  of  Samaria,  and  the 
plummet  of  the  house  of  Ahab :  and  I  will  wipe  Jeru- 
salem as  a  man  wipeth  a  dish,  wiping  it,  and  turning 
it  upside  down.  And  I  will  forsake  the  remnant  of 
mine  inheritance,  and  deliver  them  into  the  hands  of 
their  enemies;  and  they  shall  become  a  prey  and  a 
spoil  to  all  their  enemies."  Josiah,  the  grandson  of 
the  wicked  Manasseh,  who  succeeded  his  father 
Amon  on  the  throne  of  Judah,  became,  we  are  in- 
formed in  the  next  chapter,  (xxii.)  so  alarmed  by  the 
reading  of  the  law,  which  denounced  such  heavy  judg- 
ments on  account  of  the  sins  of  Israel,  that  he  rent  his 
clothes,  and  sent  confidential  messengers  to  the  pro- 
phetess Huldah,  to  inquire  of  the  Lord  concerning 
these  impending  judgments.  They  brought  back  an 
answer  in  some  degree  consolatory.  God  assured 
Josiah,  that  the  terrible  judgments  would  be  executed, 
but  that,  in  consideration  of  his  penitent  humiliation, 
in  view  of  his  threatened  indignation,  he  should  not 
be  involved  in  them.  "  Behold,  therefore,  I  will 
gather  thee  unto  thy  fathers,  and  thou  shalt  be 
gathered  into  thy  grave  in  peace;  and  thine  eyes 
shall  not  see  all  the  evil  which  I  will  bring  upon  this 
place."  Verse  20. 

10* 


114  PROPHECIES. 

But  the  hour  of  vengeance  came.  The  appointed 
executioner  of  divine  wrath  received  his  commission 
to  do  what  God  had  determined  to  be  done,  to  punish 
a  wicked,  rebellious,  and  ungrateful  people.  The 
great  Nebuchadnezzar  appeared  as  the  scourge  of  the 
Almighty.  In  the  twenty-fourth  and  twenty-fifth 
chapters,  the  sacred  historian  tells  how  he  besieged 
and  became  master  of  Jerusalem ;  how  he  rifled  "  the 
treasures  of  the  Lord's  house,  and  of  the  king's 
house ;"  how  "  he  cut  in  pieces  all  the  vessels  of  gold 
which  Solomon  king  of  Israel  had  made  in  the  temple 
of  the  Lord  ;"  how  he  carried  away  into  captivity 
"  all  the  princes,  and  all  the  mighty  men  of  valour,  and 
all  the  craftsmen  and  smiths ;"  and  finally,  how  "  he 
burnt  the  house  of  the  Lord,  and  the  king's  house,  and 
all  the  houses  of  Jerusalem,  and  every  great  man's 
house." 


SECTION  V. 

REVIEW. 

A  review  of  the  prophecies  contained  in  the  two 
books  of  Kings,  establishes  two  facts. 

1.  That  a  SPIRIT  OF  PROPHECY  pervaded  the  whole 
period  comprised  in  the  history  contained  in  these 
books. 

Eight  prophets  and  one  prophetess  are  named,  be- 
sides several  others  not  named,  but  styled  each  a  man 
of  God.  These  books  record  more  than  thirty  predic- 
tions delivered  by  these  prophets,  and  narrate  their  ac- 
complishment ;  all,  with  scarce  an  exception,  being  of 
a  public  nature,  and  interesting  more  or  less  to  the 
whole  community. 


PROPHECIES.  115 

2.     Tfiat   the   existence   of   a  prophetic   spirit   was 
PUBLICLY  ACKNOWLEDGED  by  the  Israelites. 

None  doubted  its  reality.  Kings  regarded  the 
prophets  as  foreseeing  future  events,  and  inspired  to 
reveal  them.  Jeroboam  the  first  king  of  Israel, 
directed  his  wife  to  disguise  herself,  and  apply  to  the 
prophet  Ahijah,  that  they  might  know  the  issue  of 
their  son's  sickness.  Elijah,  after  his  signal  victory 
over  the  prophets  of  Baal,  and  the  signal  miracle 
which  he  wrought  to  convince  both  the  king  and  his 
people,  that  Jehovah  was  the  true  God,  gained  such 
influence  over  Ahab,  the  wicked  king,  that  he  suffered 
him  to  put  to  death  the  four  hundred  false  prophets 
of  Baal.  1  Kings  xviii.  Jehoshaphat,  king  of  Judah, 
having  no  confidence  in  the  false  prophets  who  were 
deceiving  Ahab,  urged  him  to  look  out  for  another ; 
when  Micaiah  was,  by  order  of  the  king  of  Israel, 
brought  forward  ;  who,  we  have  seen,  foretold  his  fall 
at  Ramoth-gilead.  On  another  occasion,  Jehoram,  his 
son  and  successor,  at  the  suggestion  of  Jehoshaphat, 
consulted  Elisha  in  relation  to  the  dangerous  condition 
of  their  armies  when  going  to  war  with  Moab.  Heze- 
kiah,  when  threatened  by  the  Assyrian  king,  had  re- 
course to  Isaiah  to  learn  Jehovah's  will;  and  his  grand- 
son Josiah,  when  alarmed  by  the  threatenings  in  the 
books  of  Moses,  sent  a  message  to  the  prophetess 
Huldah,  that  he  might  know  what  would  come  to 
pass. 


116  PROPHECIES    OF    JEREMIAH. 


CHAPTER  VIII. 

PROPHECIES   OF   JEREMIAH. 

THE  prophecies  of  Jeremiah  are  numerous.  We  select 
a  few,  that  relate — 1.  To  the  capture  and  burning  of 
Jerusalem ; — 2.  To  the  restoration  of  the  Jews ; — 3. 
To  the  capture  of  Babylon. 


SECTION  I. 

CAPTURE  AND  BURNING  OF  JERUSALEM. 

These  may  be  ranged  under  the  following  particu- 
lars. 

1.  Jeremiah  prophecies  that  "  out  of  the  north  an 
evil  should  break  forth  upon  all  the  inhabitants  of  the 
land ;"  and  that  Jerusalem  and  all  the  cities  of  Judah 
should  be  assailed  by  a  powerful  army.     Chap.  i.  13 — 
16.     Chaldea  was  to  the  north  of  Jerusalem.     In  chap, 
v.  7 — 18,  the  wickedness  of  the  people  is  assigned  as 
the  cause  of  the  impending  evil ;   and  the  prophet  as- 
sures them  it  would  certainly  come. 

2.  Nebuchadnezzar  having  led  his   army  to  Jeru- 
salem, king  Zedekiah  sent  messengers  to  consult  Jere- 
miah.    The  prophet  declares  in  the  name  of  the  Lord 
that  their  opposition  would  be  in  vain ;  that  the  city 
would  be  captured,  that  the  people  would  suffer  from 
famine,  and  pestilence,  and  sword;   and  that  the  re- 
mainder together  with  the  king,  wrould  be  delivered 
into  the  hands  of  the  king  of  Babylon :  but  he  gave 


PROPHECIES    OF    JEREMIAH.  117 

assurance  that  those  who  left  the  city  and  went  to 
the  Chaldeans,  would  preserve  their  lives.  Chap.  xxi. 
1—11. 

3.  In  chap,  xxvii.  12 — 15,  the  prophet  exhorted  Zede- 
kiah  to  submit  to  "  the  yoke  of  the  king  of  Babylon,  and 
serve  him  and  his  people;"  that  he  and  his  people  might 
live,  and  escape  the  evils  that  would  come  upon  them, 
if,  contrary  to  the  Divine  will,  they  should  contend  with 
that  mighty  monarch,  whom  God  had  commissioned 
to  punish  them  and  other  nations. 

4.  Zedekiah  had  imprisoned  Jeremiah  for  his  fidelity 
in  declaring  the  alarming  messages  he  had  received 
from  the  Lord ;  but,  unintimidated  by  persecution,  the 
prophet,  in  chap,  xxxii.  27 — 36,  reaffirms  his  predic- 
tions, and  adds  that  the  city  would  be  burnt  by  the 
Chaldeans. 

5.  Pharaoh,  king  of  Egypt,  marched  his  army  to 
assail  the  Chaldeans,  who  w^ere  besieging  Jerusalem, 
which  induced  Nebuchadnezzar  to  break  up  the  siege, 
and  go  to  meet  his  enemy.     High  and  confident  hopes 
were  entertained   by  Zedekiah  and   his  people,  that 
they  would  not  return.     But  Jeremiah  is  directed  to 
tell  them  that  their  hopes  were  fallacious,  that  the 
king  of  Egypt  would  afford  them  no  effectual  succour, 
and  that  the  Chaldeans  would  certainly  return  to  the 
siege,  take  the  city,  and  "  burn  it  with  fire."     Chap, 
xxx vii.  7 — 10. 

6.  Zedekiah   again   consults   Jeremiah,  who  deliv- 
ers this  prophecy :  "  If  thou  wilt  assuredly  go  forth 
unto  the  king  of  Babylon's  princes,  then  thy  soul  shall 
live,  and  this  city  shall  not  be  burnt  with  fire ;  and 
thou  shalt  live,  and  thine  house :  but  if  thou  wilt  not 
go  forth  to  the  king  of  Babylon's  princes,  then  shall 
this  city  be  given   into  the  hands  of  the  Chaldeans, 


118  PROPHECIES    OF    JEREMIAH. 

and  they  shall  burn  it  with  fire,  and  thou  shalt  not 
escape  out  of  their  hands."  Chap,  xxxviii.  17,  18. 

7.  All  this  was  fulfilled.  The  city  was  taken ;  Zede- 
kiah  fled  by  night  out  of  the  city ;  he  was  pursued 
by  the  Chaldeans,  and  overtaken  in  the  plains  of 
Jericho;  judgment  was  passed  upon  him  by  Nebu- 
chadnezzar ;  his  sons  were  slain  before  his  eyes ;  his 
own  eyes  were  put  out ;  and,  being  bound  in  chains, 
he  was  carried  to  Babylon.  "  The  Chaldeans  burned 
the  king's  house,  and  the  houses  of  the  people  with  fire, 
and  brake  down  the  walls  of  Jerusalem."  Chap,  xxxix. 
1 — 8.  The  people  too  were  carried  to  Babylon. 
Verse  9.  See  also  2  Kings  xxv.  8,  9. 

Thus  were  the  predictions  of  Jeremiah  literally  ful- 
filled. 

SECTION  II. 

RESTORATION   OF   THE   JEWS. 

1.  The  certain  return  of  the  captive  Jews  is  foretold 
in  chap.  xxiv.  4 — 7. 

2.  In  a  letter  which  Jeremiah  sent  to  the  captive 
Jews  in  Babylon,  he  exhorts  them  to   build   houses 
to   plant   gardens,  to   contract   marriages,  that   they 
might  increase  and  not  be  diminished,  and  to  seek  the 
peace  of  the  city  in  which  they  were  dwelling.    Chap, 
xxix.  1 — 7. 

3.  In  the  same  letter  the  prophet  foretells  the  dura- 
tion   of   their  captivity,  that    it    should    last    seventy 
years ;  and  then  reassures  them  that  they  should  be 
restored    to    their    own    land.     Chap.    xxix.    10 — 14. 
Again,  in  chap,  xxxii.  42 — 44,  it  is  written,  "  Thus 
saith  the  Lord ;  Like  as  I  have  brought  all  this  great 
evil  upon  this  people,  so  will  I  bring  upon  them  all 


PROPHECIES    OF    JEREMIAH.  110 

the  good  that  I  have  promised  them.  And  fields  shall 
be  bought  in  this  land,  whereof  ye  say,  It  is  desolate 
without  man  or  beast ;  it  is  given  into  the  hands  of  the 
Chaldeans.  Men  shall  buy  fields  for  money,  and  sub- 
scribe evidences,  and  seal  them,  and  take  witnesses  in 
the  land  of  Benjamin,  and  in  the  places  about  Jeru- 
salem, and  in  the  cities  of  Judah,  and  in  the  cities  of 
the  mountains,  and  in  the  cities  of  the  valley,  and  in  the 
cities  of  the  south :  for  I  will  cause  their  captivity  to 
return,  saith  the  Lord."  All  this  was  fulfilled.  See 
Ezra  and  Nehemiah,  and  the  fourth  section. 

SECTION  III. 

CAPTURE   OF   BABYLON. 

1.  This  was  most  distinctly  foretold.     "The  word 
that  the  Lord  spake  against  Babylon,  and  the  land  of 
the  Chaldeans   by  Jeremiah  the  prophet.     Declare  ye 
among  the  nations,  and  set  up  a  standard  :  publish  and 
conceal   it  not ;   say,  Babylon  is  taken,   Merodach  is 
broken  in  pieces,  her  idols  are  confounded,  her  images 
are  broken  in  pieces.  For  out  of  the  north  there  cometh 
up  a  nation  against  her,  which  shall  make  her  land  de- 
solate, and  none  shall  dwell  therein :  they  shall  remove, 
they  shall  depart  both  man  and  beast."*   Again,  "For, 
lo,  I  will  raise  and  cause  to  come  up  against  Babylon 
an  assembly  of  great  nations  from  the  north  country : 
and  they  shall  set  themselves  in   array  against  her ; 
from  thence  she  shall  be  taken :  their  arrows  shall  be 
as  of  a  mighty  expert  man ;  none  shall  return  in  vain. 
And  Chaldea  shall  be  a  spoil:  all  that  spoil  her  shall 
be  satisfied,  saith  the  Lord."f 

2.  The  manner  of  its  capture  was  foretold. 

*  Jeremiah  1.  1—3.  f  Ib.  1.  9,  10. 


120  PROPHECIES    OF    JEREMIAH. 

"  One  post  shall  run  to  meet  another,  and  one  mes- 
senger to  meet  another,  to  show  the  king  of  Babylon 
that  his  city  is  taken  at  one  end,  and  that  the  passages 
are  stopped,  and  the  reeds  they  have  burned  with  fire, 
and  the  men  of  war  are  affrighted."* 

That  Babylon  was  taken  by  Cyrus,  who  led  his  army, 
composed  of  many  nations,  from  the  north,  is  well 
known ;  and  equally  well  known  is  the  fact,  that  he 
took  it  by  surprise,  by  diverting  the  course  of  the 
Euphrates,  which  ran  through  the  city,  thus  laying  the 
channel  of  the  river  bare ;  by  which  means  he  was 
enabled  to  lead  his  army  from  both  ends  of  the  city, 
between  the  walls  on  both  banks;  and  finding  the  gates 
left  open,  he  entered  into  the  heart  of  the  city,  and  soon 
became  master  of  it.  How  exactly  this  corresponded 
with  the  prediction  that  "  one  post  shall  run  to  meet 
another,  and  one  messenger  to  meet  another,  to  tell  the 
king  of  Babylon  that  his  city  is  taken  at  one  end !" 
The  city  being  captured  at  the  extreme  parts,  the  mes- 
sage from  each  part  would  be  the  same,  the  "  city  is 
taken  at  one  end." 

SECTION  IV. 

FULFILMENT  OF  THE  PREDICTION  ABOUT  THE  JEWS'  RESTORATION. 

That  the  Jews  did  return  from  Babylon  to  their 
own  land  is  universally  known.  At  the  close  of  the 
second  book  of  Chronicles  is  this  record  :  "  Now  in 
the  first  year  of  Cyrus  king  of  Persia,  that  the  word 
of  the  Lord  spoken  by  the  mouth  of  Jeremiah  might 
be  accomplished,  the  Lord  stirred  up  the  spirit  of 
Cyrus  king  of  Persia,  that  he  made  proclamation 
throughout  all  his  kingdom,  and  put  it  also  in  writing, 

*  Jeremiah  li.  31,  32. 


PROPHECIES    OF    JEREMIAH.  121 

saying,  Thus  saith  Cyrus  king  of  Persia,  All  the  king- 
doms of  the  earth  hath  the  Lord  God  of  Heaven  given 
me ;  and  he  hath  charged  me  to  build  him  an  house  in 
Jerusalem,  which  is  in  Judah.  Who  is  there  among 
you  of  all  his  people,  let  him  go  up."* 

But  what  renders  this  proclamation  the  more  memor- 
able is,  the  fact,  that  Isaiah  had  foretold,  more  than  one 
hundred  and  seventy  years  before  the  event,  that  Cyrus 
should  act  thus,  and  actually  called  him  by  name  ; 
"  That  saith  of  Cyrus,  He  is  my  shepherd,  and  shall 
perform  all  my  pleasure ;  even  saying  to  Jerusalem, 
Thou  shalt  be  built ;  and  to  the  temple,  Thy  foundation 
shall  be  laid."  "  Thus  saith  the  Lord  to  his  anointed, 
to  Cyrus,  whose  right  hand  I  have  holden,  to  subdue 
nations  before  him ;  and  I  will  loose  the  loins  of  kings, 
to  open  before  him  the  two  leaved  gates ;  and  the 
gates  shall  not  be  shut ;"  meaning  the  inner  gates  of 
Babylon.f 


SECTION  V. 

REVIEW. 

A  review  of  the  prophecies  of  Jeremiah  will  con- 
clusively establish  the  two  following  facts. 

1.  JVb  human  foresight  did,  or  could  frame  them. 

He  began  by  predicting  that  nations  from  the  north 
would  invade  Judah,  bring  great  evil  on  the  land,  and 
besiege  Jerusalem.  Next  when  Nebuchadnezzar  had 
come  against  that  city,  he  foretold  that  he  would  take 
it  and  burn  it,  and  that  the  king  would  not  escape. — 
Then,  after  the  siege  had  been  raised  bv  the  Chaldeans, 

O  *• 

*  2  Chron,  xxxvi.  22,  33.    Isaiah  xliii.  28.  f  Ib.  xlv.  1. 

11 


122  PROPHECIES    OF    JEREMIAH. 

to  meet  the  king  of  Egypt,  he  predicted  their  certain 
return,  and  the  certain  capture  and  ruin  of  the  city. 
He  foretold  also,  that  the  captivity  would  last  seventy 
years ;  that  Babylon,  that  impregnable  city,  would  be 
conquered,  and  that  the  Jews  would  certainly  be  re- 
stored to  their  own  land.  These  things  were  beyond 
the  reach  of  any  human  foresight,  and  could  be  fore- 
known and  revealed  only  by  the  omniscient  Jehovah. 

2.  Nothing  but  an  imperious  and  pressing  sense  of 
duty  induced  Jeremiah  to  utter  these  predictions. 

He  well  knew  that  they  were  in  direct  opposition 
to  the  predictions  of  the  false  prophets,  who  flattered 
the  pride  and  strengthened  the  false  hopes  of  the  king 
and  his  nobles.  He  suffered  much  for  his  fidelity. 

V 

So  exasperated  were  the  people  against  him,  that  it  is 
recorded,  "  all  the  people  were  gathered  against  Jere- 
miah in  the  house  of  the  Lord  ;"  and  "  the  priests 
and  the  prophets  "  said  "  to  the  princes,  and  to  all  the 
people,  This  man  is  worthy  to  die ;  for  he  hath  pro- 
phesied against  this  city,  as  ye  have  heard  with  your 
ears."*  The  king  imprisoned  him  on  account  of  his 
predictions  ;f  and  when  he  had  released  him,  he  was 
arrested  and  falsely  accused  of  deserting  to  the  enemy, 
and  punished  by  the  princes,  and  thrown  into  a  dun- 
geon.J  The  king,  however,  removed  him  from  the 
dungeon  to  the  court  of  the  prison,  and  gave  him  a 
daily  supply  of  bread  ;  until  the  princes  besought  him 
that  he  might  be  put  to  death ;  and  the  royal  assent 
being  granted,  that  they  might  do  as  they  pleased,  he 
was  thrown  into  the  dungeon  in  which  was  no  water, 
but  mire.  He  sank  in  the  mire,  and  would  have 
perished,  had  not  a  compassionate  and  pious  eunuch 

*  Isaiah  xxvi.  9 — 11.  J  Ib.  xxxvii.  11 — 16;  xxxviii.  4 — 6. 

f  Ib.  xxxii.  2,  3. 


PROPHECIES    OF    JEREMIAH.  123 

entreated  the  king  to  save  the  life  of  the  prophet. 
Being  directed  by  the  king  to  take  with  him  thirty 
men,  he  drew  the  prophet  out  of  the  horrible  dungeon.* 

How  overwhelming  the  sense  of  duty  that  constrain- 
ed the  prophet  in  such  circumstances,  to  utter,  and  per- 
sist in  uttering,  his  most  unwelcome  messages !  How 
strongly  he  expresses  his  feelings  !  "  Woe  is  me,  my 
mother,  that  thou  hast  borne  me  a  man  of  strife  and  a 
man  of  contention  to  the  whole  earth  !  I  have  neither 
lent  on  usury,  nor  men  have  lent  to  me  on  usury ;  yet 
every  one  of  them  doth  curse  me."f 

Jeremiah  found  no  pleasure  in  denouncing  the  ruin 
of  his  country.  He  was  a  true  patriot.  With  what 
beauty  and  pathos  does  he,  in  his  Lamentations,  be- 
wail the  calamities  of  his  country  and  the  desolations 
of  her  sanctuary  !  And  with  what  force  of  language 
does  he  set  forth  his  own  grief  in  view  of  the  miseries 
of  his  countrymen !  "  Mine  eyes  do  fail  with  tears, 
my  bowels  are  troubled,  my  liver  is  poured  upon  the 
earth,  for  the  destruction  of  the  daughter  of  my 
people :  because  the  children  and  the  sucklings  swoon 
in  the  streets  in  the  city."J 

*  Isaiah  xxxviii.  7 — 12.    f  Ib.  xv.  10.     {  Lamentations  ii.  11. 


124  PROPHECIES    CONCERNING    CHRIST, 


CHAPTER   IX. 

PROPHECIES   CONCERNING   CHRIST,    AND    THEIR   FULFILMENT. 

SECTION  I. 

SUNDRY     PARTICULARS. 

THE  prophecies  relating  to  Christ  recorded  in  the 
sacred  Scriptures,  are  very  numerous.  We  shall  select 
a  few  as  a  specimen.  His  descent, — the  time  of  his 
coming, — the  circumstances  of  his  birth, — his  miracles, 
his  life, — his  sufferings, — his  death, — the  manner  and 
circumstances  of  it, — his  burial, — his  offices, — his  re- 
surrection,— his  ascension, — his  gifts  ; — were  all  fore- 
told, ages  before  the  events  occurred. 

1.  His  descent.     Christ  wras  to  be  of  the  seed  of 
Abraham.*     He  was  to  be  of  the  tribe  of  Judah.f     He 
was  to  be  of  the  family  of  David.J     Now,  all  these 
predictions  were  manifestly  fulfilled  in  Christ.     See  his 
genealogy.  Matt.  i.     That  the  Pharisees  knew  this  was 
to  be  the  descent  of  their  Messiah,  is  evident ;  for  when 
our  Lord  proposed  this  question,  "  What  think  ye  of 
Christ?  whose  son  is  he?"  they  promptly  replied,  "  The 
son  of  David."§ 

2.  The  time  of  his  coming.     The  patriarch  Jacob 
prophesied  that  He  would  appear  before  the  govern- 
ment  of  Judah  was    entirely    overthrown. ||      When 

*  Genesis  xii.  3 ;  xxvi.  4  ;  xxviii.  14.  §  Matthew  xxii.  42. 

•j-  Ib.  xlix.  10.    Micah  v.  2.  ||  Genesis  xlix.  10. 

J  Isaiah  xi.  1.    Jeremiah  xxiii.  5,  6. 


AND    THIER    FULFILMENT.  125 

Christ  came  the  sceptre  was  departing,  but  still  the 
Jews  were  governed  in  some  measure  by  their  own 
laws.*  Seventy  years  after  his  death  their  entire  state 
and  nation  were  overthrown ;  and,  for  ages  past,  the 
tribes  have  been  so  confounded,  that  no  Jew  can  tell 
from  which  he  is  descended. 

Daniel  prophesied  that  seventy  weeks  or  four  hun- 
dred and  ninety  years  were  appointed  for  the  purposes 
specified  in  his  prediction.  He  marks  the  date  ;  from 
which  calculations  are  made,  that  prove  that  Jesus 
Christ  is  he  of  whom  the  prophet  spake.f 

Haggai  says,  "  The  desire  of  all  nations  shall 
come."  "  The  glory  of  this  latter  house  shall  be 
greater  than  of  the  former."J  So  small  was  the 
second  temple  when  first  built,  that  the  ancient  men 
who  had  seen  the  first  house  "  wept  with  a  loud  voice," 
when  they  saw  the  foundation  laid.§  This  inferior 
house  was  afterwards  greatly  enlarged  and  beautified 
by  Herod ;  but  still  it  was  much  inferior  to  the  house 
built  for  God  by  Solomon.  Jesus  Christ  appeared 
while  the  second  temple  was  standing;  and,  by  his  pre- 
sence, as  the  Son  of  God  and  Saviour  of  the  world, 
imparted  to  it  a  greater  glory  than  that  by  which  the 
first  was  adorned. 

3.   The  circumstances  of  his  birth. 

The  place  of  his  birth  was  designated  in  prophecy. 
"  But  thou  Bethlehem  Ephratah,  though  thou  be  little 
among  the  thousands  of  Judah,  yet  out  of  thee  shall 
he  come  forth  unto  me  that  is  to  be  ruler  in  Israel ; 
whose  goings  forth  have  been  of  old,  from  everlast- 

*  Luke  ii.  1—8.  \  Haggai  ii.  6—9. 

f  Daniel  ix.  24—27.  §  Ezra  iii.  12. 

11* 


126  PROPHECIES    CONCERNING    CHRIST, 

ing."*  When  Herod  the  king  demanded  of  the  chief 
priests  and  scribes  where  Christ  should  be  born,  they 
readily  replied,  "  In  Bethlehem,"  and  referred  as  proof 
of  their  opinion,  to  the  passage  quoted  from  Micah. 
The  fulfilment  of  this  prediction  was  very  remarkable. 
Had  he  been  born  in  the  place  where  his  mother  lived, 
Nazareth  would  have  been  the  honoured  place.  But 
that  the  divine  prediction  may  be  fulfilled,  the  world  is 
set  in  motion  ;  a  decree  goes  forth  from  the  Roman 
emperor  that  all  the  world  shall  be  taxed.  This  order 
rendered  it  necessary  for  Joseph  and  Mary  to  go  to 
Bethlehem.  While  they  were  there,  she  brought  forth 
her  son.f  How  sure  the  words  of  God  ! 

Isaiah  foretold  that  Messiah  would  be  born,  when  the 
family  of  David  was  depressed,  and  deprived  of  their 
former  prosperity  :  "  And  there  shall  come  forth  a  rod 
out  of  the  stem  of  Jesse,  and  a  branch  shall  grow  out 
of  his  roots."J  He  was  to  resemble  a  shoot  springing 
out  of  a  tree  that  had  been  cut  down.  Such  he  was  ; 
for  his  mother  and  his  reputed  father  were  so  poor, 
that,  when  at  Bethlehem,  they  could  not  command  a 
place  in  the  inn.  Although  she  was  in  a  situation  so 
delicate,  they  were  compelled  to  retire  to  a  stable  ; 
and  there  was  the  Saviour,  the  Lord  of  glory,  born. 
He  was  "  wrapped  in  swaddling  clothes,  and  laid  in  a 


manger. 


4.  His  life.  Isaiah  prophesied,  "  The  Spirit  of 
the  Lord  God  is  upon  me;  because  the  Lord  hath 
anointed  me  to  preach  good  tidings  unto  the  meek  ; 
he  hath  sent  me  to  bind  up  the  broken  hearted,  to 
proclaim  liberty  to  the  captives,  and  the  opening  of 
the  prison  to  them  that  are  bound,"  ||  &c.  How  emi- 

*  Micah  v.  2.  J  Isaiah  xi.  1.  |]  Isaiah  Ixi.  1—3. 

f  Matthew  ii.  1—6.    §  Luke  ii.  7. 


AND    THEIR    FULFILMENT.  127 

nently  was  this  prediction  fulfilled!  "And,  lo,  the 
heavens  were  opened  unto  him,  and  he  saw  the 
Spirit  of  God  descending  like  a  dove,  and  lighting 
upon  him."*  Returning  from  the  wilderness  where 
he  had  fasted  forty  days,  and  had  been  tempted  by 
the  devil,  "  he  came  to  Nazareth  where  he  had  been 
brought  up :  and  as  his  custom  W7as,  he  went  into  the 
synagogue  on  the  Sabbath  day."  The  book  of  the 
prophet  Isaiah  was  delivered  unto  him.  He  opened  it, 
and  read  the  passage  just  recited.  "  He  closed  the 
book,  and  he  gave  it  again  to  the  minister,  and  sat 
down.  And  the  eves  of  all  them  that  were  in  the 

•/ 

synagogue  were  fastened  on  him.  And  he  began  to 
say  unto  them,  This  day  is  this  scripture  fulfilled  in 
your  ears.  And  all  bare  witness,  and  wondered  at  the 
gracious  words  that  proceeded  out  of  his  mouth. "f 

The  same  prophet  foretold  the  miracles  our  Re- 
deemer wrould  perform.  Speaking  of  him,  he  says, 
"  Then  the  eyes  of  the  blind  shall  be  opened,  and  the 
ears  of  the  deaf  shall  be  unstopped.  Then  shall  the 
lame  man  leap  as  an  hart,  and  the  tongue  of  the  dumb 
sing."J  John  sent  two  of  his  disciples  to  Jesus  to 
inquire,  "  Art  thou  he  that  should  come,  or  do  we  look 
for  another?  Jesus  answered  and  said  unto  them,  Go 
and  show  John  again  those  things  which  ye  do  hear 
and  see :  The  blind  receive  their  sight,  and  the  lame 
walk ;  the  lepers  are  cleansed  and  the  deaf  hear ;  the 
dead  are  raised  up,  and  the  poor  have  the  gospel 
preached  to  them."§ 

The  same  prophet  predicted  the  humility,  meek- 
ness, and  compassion  of  the  Redeemer.  Of  him  he 
speaks  when  he  says,  "  He  shall  not  cry,  nor  lift  up, 

*  Matthew  Hi.  16.  {  Isaiah  xxxv.  4 — 6. 

f  Luke  iv.  16—22.  §  Matthew  xi.  2—5. 


128  PROPHECIES    CONCERNING    CHRIST, 

nor  cause  his  voice  to  be  heard  in  the  street.  A 
bruised  reed  shall  he  not  break,  and  the  smoking  flax 
shall  he  not  quench."*  The  gospels  bear  ample  testi- 
mony to  the  humility,  the  meekness,  and  the  compas- 
sion of  Christ. 

While  prophecy  thus  characterized  the  Messiah,  it 
spake  of  his  zeal  for  God :  "  The  zeal  of  thine  house 
hath  eaten  me  up."f  See  the  fulfilment  in  John : 
"Jesus  went  up  to  Jerusalem,  and  he  found  in  the 
temple  those  that  sold  oxen,  and  sheep  and  doves,  and 
the  changers  of  money  sitting :  and  when  he  had  made 
a  scourge  of  small  cords,  he  drove  them  all  out  of  the 
temple,  and  the  sheep,  and  the  oxen ;  and  he  poured 
out  the  changers'  money,  and  overthrew  the  tables ; 
and  he  said  unto  them  that  sold  doves,  Take  these 
things  hence ;  make  not  my  Father's  house,  an  house 
of  merchandise.  And  his  disciples  remembered  that 
it  was  written,  The  zeal  of  thine  house  hath  eaten  me 
up."J 

Prophecy  says,  "  He  was  despised  and  rejected  of 
men,  and  we  esteemed  him  not."§  The  gospel  history 
says,  He  was  despised  and  rejected  by  the  Jewish 
scribes,  and  pharisees,  and  people.  "  He  came  to  his 
own,  and  his  own  received  him  not."|| 

Prophecy  says,  "  I  am  a  worm  and  no  man  ;  a  re- 
proach of  men,  and  despised  of  the  people."1T  The 
gospel  history  says,  "  Behold  a  man  gluttonous,  and  a 
wine  bibber,  a  friend  of  publicans  and  sinners."  "  But 
when  the  pharisees  heard  it,  they  said,  This  fellow  doth 
not  cast  out  devils,  but  by  Beelzebub,  the  prince  of 
devils."  ** 

*  Isaiah  xlii.  1—4.  t  J°hn  "•  13—17.        ||  John  i.  11. 

f  Psalm  Ixix.  9.  §  Isaiah  liii.  3.  H  Psalm  xxii.  6. 

**  Matthew  xi.  19  ;  xiii.  24. 


AND    THEIR    FULFILMENT.  129 

Prophecy  says,  "  The  kings  of  the  earth  set  them- 
selves, and  the  rulers  take  counsel  together,  against 
the  Lord,  and  against  his  anointed."*  The  gospel  his- 
tory says,  "  For  of  a  truth  against  thy  holy  child  Jesus, 
whom  thou  hast  anointed,  both  Herod,  and  Pontius 
Pilate,  with  the  Gentiles,  and  the  people  of  Israel,  were 
gathered  together,  for  to  do  what  thy  hand  and  thy 
counsel  determined  before  to  be  done."f 

Prophecy  says,  "  He  was  wounded  for  our  transgres- 
sions, he  was  bruised  for  our  iniquities ;  the  chastise- 
ment of  our  peace  was  upon  him ;  and  writh  his  stripes 
we  are  healed." J  The  gospel  history,  in  showing  its 
fulfilment,  points  to  the  poverty  of  the  Redeemer's  life, 
to  the  garden  of  Gethsemane,  to  the  palace  of  the 
High-priest,  to  the  hall  of  Pilate,  and  to  the  hill  of 
Calvary. 

Prophecy  says,  "He  was  oppressed,  and  he  was 
afflicted,  yet  he  opened  not  his  mouth :  he  was  brought 
as  a  lamb  to  the  slaughter ;  and  as  a  sheep  before  her 
shearers  is  dumb,  so  he  opened  not  his  mouth."§ 
The  gospel  history  says,  "  And  when  he  was  accused 
of  the  chief  priests  and  elders,  he  answered  nothing. 
Then  said  Pilate  unto  him,  Hearest  thou  not  how  many 
things  they  witness  against  thee  ?  And  he  answered 
him  to  never  a  word ;  insomuch  that  the  governor  mar- 
velled greatly."  || 

5.  His  death,  its  manner  and  attending  circum- 
stances. Daniel  predicted,  "  And  after  three  score  and 
two  \veeks  shall  Messiah  be  cut  off,  but  not  for  him- 
self." It  is  recorded  by  Matthew,  "  Jesus,  when  he 
had  cried  with  a  loud  voice,  yielded  up  the  ghost."1T 

*  Psalms  ii.  2.  §  Isaiah  liii.  7. 

f  Acts  iv.  27,  28.  ||  Matt,  xxxii.  12—14. 

\  Isaiah  liii.  5.  U  Daniel  ix.  28.    Matt,  xxvii.  50. 


130  PROPHECIES    CONCERNING    CHRIST, 

Prophecy  said,  "  They  pierced  my  hands  and  my 
feet."  "  They  shall  look  upon  me  whom  they  have 
pierced."  "  He  was  numbered  with  the  transgres- 
sors." The  gospel  history  says,  "  And  when  they 
were  come  to  the  place  which  is  called  Calvary, 
there  they  crucified  him,  and  the  malefactors  with 
him,  one  on  the  right  hand,  and  the  other  on  the  left." 
"  But  one  of  the  soldiers  with  a  spear  pierced  his 
side."* 

Prophecy  says,  "  All  they  that  see  me  laugh  me  to 
scorn ;  they  shoot  out  the  lip,  they  shake  the  head, 
saying,  He  trusted  on  the  Lord  that  he  would  deliver 
him ;  let  him  deliver  him,  seeing  he  delighted  in  him." 
"  They  part  my  garments  among  them,  and  cast  lots 
on  my  vesture."  "  They  gave  me  also  gall  for  my 
meat:  and  in  my  thirst  they  gave  me  vinegar  to 
drink."f  The  gospel  history  says,  "  They  gave  him 
vinegar  to  drink  mingled  with  gall :  and  when  he  had 
tasted  thereof,  he  would  not  drink.  And  they  crucified 
him,  and  parted  his  garments,  casting  lots:  that  it 
might  be  fulfilled  which  was  spoken  by  the  prophet, 
They  parted  my  garments  among  them,  and  upon  my 
vesture  did  they  cast  lots."  "  And  they  that  passed 
by  reviled  him,  wagging  their  heads,  and  saying,  Thou 
that  destroyest  the  temple,  and  buildest  it  in  three 
days,  save  thyself.  Likewise  the  chief  priests  mocking 
him,  with  the  scribes  and  elders,  said,  He  saved  others; 
himself  he  cannot  save.  If  he  be  the  king  of  Israel, 
let  him  now  come  down  from  the  cross,  and  we  will 
believe  him.  He  trusted  in  God  ;  let  him  deliver  him 
now,  if  he  will  have  him  :  for  he  said,  I  am  the  Son  of 
God."{ 

*  Isa.  liii.  12.     Zech.  xii.  10.    Luke  xxiii.  33.    John  xix.  34. 
f  Psalm  xxii.  7,  8,  18,  Ixix.  21.    \  Matt,  xxvii.  34,  35,  39—43. 


AND    THEIR    FULFILMENT.  131 

6.  His  burial.      Isaiah   predicted,    "  And  he  made 
his  grave  with  the  wicked,  and  with   the  rich  in  his 
death."      Matthew   records    the    fulfilment :   "  When 
even  was  come,  there  came  a  rich  man  of  Arimathea, 
named  Joseph,  who  also  himself  was  Jesus'  disciple ; 
he    went   boldly  to  Pilate,  and   begged   the   body  ol 
Jesus.     Then   Pilate  commanded  the  body  to  be  de- 
livered.    And   when  Joseph  had  taken  the  body,  he 
wrapped  it  in  a  clean  linen  cloth,  and  laid  it  in  his  own 
new  tomb,  which  he  had  hewn  out  in  a  rock  :  and  he 
rolled  a  great  stone  to  the  door  of  the  sepulchre,  and 
departed."* 

7.  His   offices.     Moses   predicted,  "  The   Lord   thy 
God  will  raise  up  unto  thee  a  prophet  from  the  midst 
of  thee,  of  thy  brethren,  like  unto  me ;   unto  him  shall 
ye  hearken."     John  and  Luke  record  the  accomplish- 
ment :  "  Philip  findeth  Nathanael,  and  saith  unto  him, 
We  have  found  him  of  whom  Moses  and  the  prophets 
did   write,   Jesus   of  Nazareth,   the   son   of  Joseph." 
"  And  they  glorified  God,  saying,  That  a  great  prophet 
is  risen  up  among  us,  and,  That  God  hath  visited  his 
people."f 

David  predicted,  "Yet  have  I  set  my  king  upon  my 
holy  hill  of  Zion;"  and  Zechariah,  "  Rejoice  greatly,  O 
daughter  of  Zion ;  shout,  O  daughter  of  Jerusalem  :  be- 
hold, thy  king  cometh  unto  thee :  he  is  just,  and  having 
salvation  :  lowly,  and  riding  upon  an  ass,  and  upon  a 
colt  the  foal  of  an  ass." 

Matthew  records  the  fulfilment :  "  And  all  this  was 
done,  that  it  might  be  fulfilled  which  was  spoken  by 
the  prophet,  saying,  Tell  ye  the  daughter  of  Zion 
Behold,  thy  king  cometh  unto  thee,  meek,  and  sitting 

*  Isaiah  liii.  9.    Matt,  xxvii.  57— GO. 

f  Deut.  xviii.  15.    John  i.  45.    Luke  vii.  16. 


132  PROPHECIES    CONCERNING    CHRIST, 

upon  an  ass,  and  a  colt  the  foal  of  an  ass."  And  the 
multitudes  that  went  before,  and  that  followed,  cried, 
saying,  Hosanna  to  the  son  of  David  :  Blessed  is  he  that 
cometh  in  the  name  of  the  Lord :  Hosanna  in  the 
highest."* 

Peter  said  on  the  day  of  Pentecost,  "  This  Jesus  hath 
God  raised  up,  whereof  we  are  all  witnesses.  There- 
fore being  by  the  right  hand  of  God  exalted,  and  having 
received  of  the  Father  the  promise  of  the  Holy  Ghost, 
he  hath  shed  forth  this,  which  ye  now  see  and  hear. 
For  David  is  not  ascended  into  the  heavens :  but  he 
saith  himself,  The  Lord  said  unto  my  Lord,  Sit  thou 
on  my  right  hand,  until  I  make  thy  foes  thy  footstool. 
Therefore  let  all  the  house  of  Israel  know  assuredly, 
that  God  hath  made  that  same  Jesus  whom  ye  cruci- 
fied, both  Lord  and  Chrisff 

The  language  of  prophecy  by  David  is,  "  The  Lord 
hath  sworn  and  will  not  repent,  Thou  art  a  priest 
forever  after  the  order  of  Melchizedec ;"  and  by  Ze- 
chariah,  "  Behold  the  man  whose  name  is  the  BRANCH 
— he  shall  be  a  priest  upon  his  throne."  Paul  re- 
cords the  accomplishment.  "  Whither  the  forerunner 
is  for  us  entered,  even  Jesus  made  an  high  priest  for- 
ever after  the  order  of  Melchizedec."  "  For  such  an 
high  priest  became  us,  who  is  holy,  harmless,  unde- 
filed,  separate  from  sinners,  and  made  higher  than  the 
heavens."J 

8.  His  resw*rection.  The  language  of  prophecy  is: 
"  Thou  wilt  not  leave  my  soul  in  hell ;  neither  wilt 
thou  suffer  thine  Holy  One  to  see  corruption."  The 
language  of  history:  "And  the  angel  answered  and 

*  Psalms  11.  6.    Zech.  ix.  9.    Matt.  xxi.  5, 9. 

f  Acts  ii.  32—36. 

|  Psalms  ex.  4.    Zech.  vi.  12, 13.    Heb.  vi.  20.  vii.  26. 


AND    THEIR    FULFILMENT.  133 

said  unto  the  women,  Fear  not  ye:  for  I  know  that  ye 
seek  Jesus,  which  was  crucified.  He  is  not  here ;  for 
he  is  risen,  as  he  said.  Come,  see  the  place  where  the 
Lord  lay.  And  go  quickly,  and  tell  his  disciples  that 
he  is  risen  from  the  dead  :  and,  behold,  he  goeth  before 
you  into  Galilee ;  there  shall  ye  see  Tiim  :  lo,  I  have  told 
you."* 

9.  His  ascension  into  heaven.  The  language  of 
prophecy :  "  Thou  hast  ascended  on  high,  thou  hast 
led  captivity  captive :  thou  hast  received  gifts  for  men  ; 
yea,  for  the  rebellious  also,  that  the  Lord  God  might 
dwell  among  them."  The  language  of  fulfilment : 
"  And  when  he  had  spoken  these  things,  while  they 
beheld,  he  was  taken  up ;  and  a  cloud  received  him 
out  of  their  sight."  "  And  he  gave  some,  apostles ; 
and  some,  prophets ;  and  some,  evangelists ;  and  some, 
pastors  and  teachers ;  for  the  perfecting  of  the  saints, 
for  the  work  of  the  ministry,  for  the  edifying  of  the 
body  of  Christ."t 

SECTION  II. 

REMARKS. 

Here  let  the  reader  pause,  and  review  these  pro- 
phecies. By  a  careful  inspection  of  them  he  will  find 
the  following  points  clearly  established  : 

1.   Their  great  ANTIQUITY. 

The  predictions  quoted  were  uttered  and  recorded 
lone*  before  the  Saviour  was  born.  Zechariah,  the 

O 

latest  prophet  referred  to,  lived  more  than  five  hun- 
dred years  before  the  advent  of  Jesus  Christ.  Haggai 
lived  about  the  same  time ;  Daniel,  earlier ;  Isaiah 

*  Psalm  xvi.  10.    Matt,  xxviii.  5 — 7. 
t  Psalm  Ixviii.  18.    Acts  i.  9.    Ephesians  iv.  11, 12. 

12 


134  PROPHECIES   CONCERNING    CHRIST, 

and  Micah,  nearly  seven  hundred ;  David,  more  than 
a  thousand  ;  and  Moses,  more  than  fourteen  hundred 
years,  before  the  event  predicted. 

2.  These  prophecies  all  relate  to  ONE  AND  THE  SAME 
PERSON. 

The  great  prophet,  and  the  seed  of  Abraham,  in 
whom  all  nations  were  to  be  blest,  of  whom  Moses 
spake ; — Shiloh,  of  whose  coming  Jacob  foretold  ; — the 
Ruler,  whose  birth  was  to  adorn  Bethlehem  Ephratah, 
of  whom  Micah  prophesied ; — Messiah,  whose  death 
Daniel  predicted; — The  DESIRE  of  all  nations,  who 
Haggai  foretold  would  come  to  his  temple ; — the  ROD 
out  of  the  stem  of  Jesse,  spoken  of  by  Isaiah ; — the 
ANOINTED  ONE,  and  HE  by  whom  such  miracles  were 
to  be  wrought,  and  the  SERVANT  OF  GOD,  whose  humility, 
meekness,  and  compassion,  wrere  foretold  by  the  same 
prophet; — HE,  whose  sufferings,  death,  and  burial, 
were  predicted,  both  by  David  and  Isaiah  ; — the  PRO- 
PHET, the  PRIEST,  and  KING,  of  whom  Moses,  David  and 
Zechariah  spake,  in  the  spirit  of  prophecy : — were  all 
ONE  and  the  SAME  PERSON,  the  MESSIAH  ;  for  in  him  all 
were  fulfilled. 

These  predictions  guided  the  expectations  of  the 
Jews,  and  led  them  to  look  for  the  coming  of  the 
Messiah,  at  the  time  when  Jesus  Christ  was  born. 

3.  These  prophecies  constitute  a  long  and  numerous 
series,  spreading  through  many  centuries. 

They  relate  to  the  descent  of  Messiah, — the  time  of 

V 

his  coming, — the  circumstances  of  his  birth, — his 
miracles, — his  life, — and  various  particulars  of  it, — 
his  sufferings, — his  death, — the  manner  and  circum- 
stances attending  it, — his  burial, — his  offices, — his  re- 
surrection,— his  ascension, — and  his  gifts.  We  have 
quoted  twenty-seven,  and  might  have  increased  the 


AND    THEIR    FULFILMENT.  135 

number.     They  were  delivered  by  eight  different  pro- 
phets, who  lived  centuries  from  each  other. 

4.  Such  a  series  of  prophecies  concerning  contingent 
events,  that  were  to  occur  hundreds  of  years  after  the 
death  of  the  prophets,  was  unquestionably  beyond  the 
reach  of  human  foresight. 

It  was  utterly  impossible  for  the  human  mind  in 
one  man  to  frame  such  a  prophetic  scheme  of  future 
events ;  and  much  more  impossible  for  different  men, 
living  in  a  succession  of  many  ages,  to  combine  to 
frame  it.  None  but  the  Eternal,  who  lives  through 
all  ages,  the  omniscient  Jehovah,  who  sees  through 
all  time,  past,  present,  and  to  come ;  could  inspire  the 
prophets  to  utter,  and  record  these  marvellous  predic- 
tions. 

5.  Jill  these  prophecies  have  been  manifestly  fulfilled 
in  the  person  of  Jesus  Christ. 

He  is  the  seed  of  Abraham ;  he  belonged  to  the 
tribe  of  Judah  ;  and  he  was  of  the  family  of  David. 
He  was  born  at  the  time  predicted  by  Daniel,  and 
when  the  family  of  David  was  greatly  reduced.  His 
life,  and  death,  and  burial,  all  corresponded  with  the 
prophecies.  He  was  the  Messiah,  who  Daniel  said 
would  be  cut  off;  the  anointed  one  of  whom  Isaiah 
spake,  and  who  was  to  perform  such  great  miracles. 
He  is  the  Shiloh  of  Jacob,  to  whom  was  to  be  the 
gathering  of  the  people ;  "  the  PROPHET  of  whom 
Moses  in  the  law,  and  the  prophets  did  write ;"  the 
PRIEST  upon  his  throne,  according  to  Zechariah ;  the 
PRIEST  AFTER  THE  ORDER  OF  MELCHIZEDEC,  according  to 
David ;  the  KING  whom  God  has  set  in  Zion.  He  is 
the  DESIRE  OF  ALL  NATIONS,  who  Haggai  prophesied 
would  suddenly  come  to  his  temple.  All  the  predic- 
tions have  been  fulfilled  in  him. 


136  PROPHECIES    CONCERNING    CHRIST, 

SECTION  III. 

THE   TESTIMONY     AND    PROOF,    THAT    ALL    THESE    PROPHECIES 
WERE    FULFILLED    IN    JESUS    CHRIST,    ARE    AMPLE. 

The  descent  of  Jesus  Christ  from  Abraham,  in  the 
tribe  of  Judah,  through  the  family  of  David,  two 
Evangelists  prove,  by  appealing  to  the  public  regis- 
ters of  the  nation,  that  had  been  kept  with  the  greatest 
care.  That  he  came  before  the  expiration  of  Daniel's 
seventy  weeks,  and  that  he  appeared  in  the  second 
temple,  will  not  be  denied.  His  humble  birth,  as 
recorded  in  the  gospels,  is  readily  admitted.  His 
life,  his  sufferings,  his  crucifixion,  his  death,  and 
his  burial,  are  proved,  not  only  by  the  Evangelists, 
four  independent  witnesses,  but  by  the  Apostles, 
who  were  eye-witnesses  of  these  important  facts. 
They  were  certainly  competent  and  credible  wit- 
nesses. Men  of  sound  minds,  they  could  not  be 
deceived  or  mistaken  in  these  plain  matters;  and  that 
they  were  fully  convinced  of  the  facts  to  which  they 
testified,  and  did  not  intend,  nor  wish,  to  deceive  any 
by  their  preaching,  is  manifest  from  the  labours  to 
which  they  submitted,  and  the  sufferings  they  endured 
through  life,  and  by  sealing  their  testimony  with  their 
blood. 

The  miracles  too  wrought  by  our  Redeemer  are  re- 
corded by  the  four  Evangelists ;  and  they  were  pub- 
lished by  the  twelve  apostles,  wherever  they  went, 
and  confirmed  by  the  miracles  which  they  themselves 
were  enabled  to  work  in  his  name.  Their  testimony, 
as  eye-witnesses  of  our  Saviour's  miracles,  delivered 
in  the  most  solemn  manner,  and  persisted  in,  notwith- 
standing the  threats  of  Jewish  priests  and  rulers,  and 
the  persecutions  of  the  heathen  nations,  ought  to  be 


RESURRECTION    OF    CHRIST.  137 

received  and  relied  upon  by  every  candid  inquiring 
mind.  But  for  convincing  arguments  on  the  truth  of 
the  miracles  both  of  Christ  and  his  apostles,  the  reader 
is  referred  to  the  second  section  of  the  second  and 
third  chapters. 


CHAPTER   X. 

THE   RESURRECTION   OP   CHRIST,    THE   GREAT    MIRACLE. 

ON  this  greatest  of  all  the  miracles  recorded  by  the 
Evangelists  and  testified  to  by  his  Apostles,  the  resur- 
rection of  Jesus  Christ  from  the  dead,  we  wish  here  to 
dilate. 

The  importance  of  this  fact  is  easily  seen.  It  lies 
at  the  foundation  of  the  Christian  religion.  If  Jesus 
Christ  really  rose  from  the  dead,  his  religion  is  true, 
and  all  who  believe  in  him  will  be  saved  ;  but  if  he 
be  not  raised,  then  is  our  faith  vain  ;  we  are  yet  in 
our  sins. 

The  Redeemer  himself  attached  great  importance 
to  this  all  interesting  fact.  He  foretold  his  own  re- 
surrection. "  From  that  time  forth,"  says  Matthew,* 
"  began  Jesus  to  show  unto  his  disciples,  how  that  he 
must  go  to  Jerusalem,  and  suffer  many  things  of  the 
elders,  and  chief  priests,  and  scribes,  and  be  killed, 
and  be  raised  again  the  third  day."  Again  the  same 
writer  says,f  "  And  Jesus  going  up  to  Jerusalem  took 
the  twelve  disciples  apart  in  the  way,  and  said  unto 
them,  Behold,  we  go  up  to  Jerusalem  ;  and  the  Son 


*  Matthew  xvi.  21.  t  Ib-  *x-  17—19. 

12* 


138  RESURRECTION    OF    CHRIST. 

of  man  shall  be  betrayed  unto  the  chief  priests  and 
unto  the  scribes,  and  they  shall  condemn  him  to 
death ;  and  they  shall  deliver  him  to  the  Gentiles  to 
mock,  and  to  scourge,  and  to  crucify  him  ;  and  the 
third  day  he  shall  rise  again."  "  Therefore  doth  my 
Father  love  me,"  says  our  Lord,  "  because  I  lay  down 
my  life,  that  I  might  take  it  again.  No  man  taketh 
it  from  me,  but  I  lay  it  down  of  myself.  I  have 
power  to  lay  it  down,  and  I  have  power  to  take  it 
again."*  The  Jews  demanded  a  sign  from  Jesus, 
saying,  "  What  sign  showest  thou  unto  us,  seeing 
thou  doest  these  things'?  Jesus  answered  and  said 
unto  them,  Destroy  this  temple,  and  in  three  days  I 
will  raise  it  again."  "  He  spake  of  the  temple  of  his 
body.  When  therefore  he  was  risen  from  the  dead, 
his  disciples  remembered  that  he  had  said  this  unto 
them ;  and  they  believed  the  scripture,  and  the  wrord 
which  Jesus  had  said."f  "  I  adjure  thee,"  said  the 
high  priest,  "  by  the  living  God,  that  thou  tell  us 
whether  thou  be  the  Christ,  the  Son  of  God.  Jesus 
said  unto  him,  Thou  hast  said  :  nevertheless  I  say  unto 
you,  hereafter  shall  ye  see  the  Son  of  man  sitting  on 
the  right  hand  of  power,  and  coming  in  the  clouds  of 
heaven."J 

Thus  Jesus  taught  his  disciples  to  look  for  his  resur- 
rection ;  and  on  his  resurrection  he  rested  his  claims  to 
the  character  of  Messiah,  the  Son  of  God. 

Did  Jesus  Christ  rise  from  the  dead  ?  Important 
question !  His  resurrection  wras  the  counterpart  of 
his  life.  If  he  who  wrought  such  miracles  w^hile 
living; ;  who  exercised  a  control  over  all  the  elements 

O   ' 

of  nature;  who  performed  his  miracles,  not  as  the 
prophets,  but  as  God,  in  his  own  name,  saying,  "  I 

*  John  x.  17, 18.      f  Ib.  "•  19—22.      t  Matthew  xxyi.  62,  63. 


RESURRECTION    OF    CHRIST.  139 

will ;  be  thou  clean  ;"  if  he  had  not  risen  from  the  dead, 
it  would  have  been  wonderful  indeed. 

"  And  behold,  there  was  a  great  earthquake  :  for  the 
angel  of  the  Lord  descended  from  heaven,  and  came 
and  rolled  back  the  stone  from  the  door,  and  sat  upon 
it.  His  countenance  was  like  lightning,  and  his 
raiment  white  as  snow :  and  for  fear  of  him  the  keepers 
did  shake,  and  became  as  dead  men."*  This  was  the 
prelude  to  our  Lord's  resurrection.  It  harmonized 
with  the  occurrences  at  his  death,  when  all  nature 
sympathized  with  the  sufferer :  "  From  the  sixth  hour 
there  was  darkness  over  all  the  land  unto  the  ninth 
hour,"f  a  preternatural  darkness ;  the  sun  ashamed 
at  the  atrocious  crime  committed  by  wicked  men,  hid 
his  face,  and  refused  to  behold  the  awful  scene.  "  And, 
behold,  the  veil  of  the  temple  was  rent  in  twain  from 
the  top  to  the  bottom ;  and  the  earth  did  quake,  and  the 
rocks  rent ;  and  the  graves  wrere  opened ;  and  many 
bodies  of  the  saints  which  slept  arose,  and  came  out  of 
the  graves  after  his  resurrection  ;  and  went  into  the  holy 
city,  and  appeared  unto  many.  Now  when  the  cen- 
turion, and  they  that  were  with  him,  watching  Jesus, 
sa\v  the  earthquake,  and  those  things  that  were  done, 
they  feared  greatly,  saying,  Truly  this  was  the  Son  of 
God."J  This  may  be  considered  as  an  introductory 
proof. 

SECTION  I. 

ARGUMENT!    FROM    HIS    APPEARANCES. 

In  the  end  of  the  Sabbath,  as  it  began  to  dawn 
toward  the  first  day  of  the  week,  came  Mary  Mag- 
dalene and  the  other  Mary  to  see  the  sepulchre.  And 
the  angel  answered  and  said  unto  the  women,  Fear 

*  Mntthfnv  xxviii.  2 — 4-     f  Ib.  xxvii.  45.     I  Ib.  xxvii.  45,  51 — 55. 


140  RESUE.RECTION    OF    CHRIST. 

not  ye :  for  I  know  that  ye  seek  Jesus,  which  was 
crucified.  He  is  not  here :  for  he  is  risen,  as  he  said. 
Come,  see  the  place  where  the  Lord  lay ;  and  go 
quickly,  and  tell  his  disciples  that  he  is  risen  from  the 
dead;  and,  behold,  he  goeth  before  you  into  Galilee; 
there  shall  ye  see  him :  lo,  I  have  told  you."*  This  is 
the  first  proof. 

"  But  Mary  stood  without  at  the  sepulchre  weep- 
ing :  and  as  she  wept,  she  stooped  down,  and  looked 
into  the  sepulchre,  and  seeth  two  angels  in  white 
sitting,  the  one  at  the  head,  and  the  other  at  the  feet, 
where  the  body  of  Jesus  had  lain.  And  they  say 
unto  her,  Woman,  why  weepest  thou?  She  saith 
unto  them,  Because  they  have  taken  away  my  Lord, 
and  I  know  not  where  they  have  laid  him.  And 
when  she  had  thus  said,  she  turned  herself  back,  and 
saw  Jesus  standing,  and  knew  not  that  it  was  Jesus. 
Jesus  saith  unto  her,  Woman,  why  weepest  thou  1 
whom  seekest  thou?  She,  supposing  him  to  be  the 
gardener,  saith  unto  him,  Sir,  if  thou  have  borne  him 
hence,  tell  me  where  thou  hast  laid  him,  and  I  will 
take  him  away.  Jesus  saith  unto  her,  Mary.  She 
turned  herself  and  saith  unto  him,  Rabboni ;  which  is 
to  say,  Master.  Jesus  saith  unto  her,  Touch  me  not : 
for  I  am  not  yet  ascended  to  my  Father :  but  go  to  my 
brethren,  and  say  unto  them,  I  ascend  unto  my  Father 
and  your  Father,  and  to  my  God  and  your  God."f 
"  Now  when  Jesus  was  risen  early  the  first  day  of  the 
week,  he  appeared  first  to  Mary  Magdalene,  out  of 
whom  he  had  cast  seven  devils."J  This  is  the  second 
proof. 

"  And  as  they  went  to  tell  his  disciples,  behold, 
Jesus  met  them,  saying,  All  hail.  And  they  came 

*  Matthew  xxviii.  1—7.        f  John  xx.  11—17.         t  Mark  xvi.  9. 


RESURRECTION    OF    CHRIST.  141 

and  held  him  by  the  feet,  and  worshipped  him.  Then 
said  Jesus  unto  them,  Be  not  afraid ;  go  tell  my  bre- 
thren that  they  go  into  Galilee,  and  there  shall  they  see 
me."*  This  is  the  third  proof. 

Additional  proofs  of  our  Lord's  resurrection,  are 
recorded  for  the  confirmation  of  our  faith.  He  ap- 
peared to  Simon  Peter ;  then  to  two  disciples  going  to 
Emmaus,  to  whom,  after  conversing  with  them  as 
they  walked  along,  without  knowing  him,  he  revealed 
himself,  when  "  he  took  bread,  and  blessed  it,  and 
brake,  and  gave  to  them,"  and  then  "  vanished  out  of 
their  sight."|  In  the  evening  of  that  day  the  eleven 
being  assembled  together,  and  hearing  the  story  of 
the  two  disciples,  "Jesus  himself  stood  in  the  midst 
of  them,  and  saith  unto  them,  Peace  be  unto  you. 
But  they  were  terrified  and  affrighted,  and  supposed 
they  had  seen  a  spirit,  and  he  said  unto  them, 
Why  are  ye  troubled  ?  and  why  do  thoughts  arise  in 
your  hearts?  Behold  my  hands  and  my  feet,  that  it 
is  I  myself:  handle  me  and  see;  for  a  spirit  hath  not 
flesh  and  bones,  as  ye  see  me  have.  And  when  he 
had  thus  spoken,  he  showed  them  his  hands  and  his 
feet.  And  while  they  yet  believed  not  for  joy,  and 
wondered,  he  said  unto  them,  Have  ye  here  any 
meat?  And  they  gave  him  a  piece  of  a  broiled  fish, 
and  of  an  honey-comb.  And  he  took  it,  and  did  eat 
before  them.  And  he  said  unto  them,  These  are  the 
words  which  I  spake  unto  you,  while  I  was  yet  with 
you,  that  all  things  must  be  fulfilled,  which  were 
written  in  the  law  of  Moses,  and  in  the  prophets,  and 
in  the  psalms,  concerning  me.  Then  opened  he  their 
understandings,  that  they  might  understand  the  Scrip- 
tures ;  and  said  unto  them,  Thus  it  is  written,  and 

*  Matthew  xxviii.  9, 10.  f  Luke  x*™-  3,  13—33. 


142  RESURRECTION    OF    CHRIST. 

thus  it  behoved  Christ  to  suffer,  and  then  to  rise  from 
the  dead  the  third  day."* 

Here  are  three  different  appearances: — 1.  To  Peter; 
2.  To  the  two  disciples ;  3.  To  the  eleven. 

"  But,"  says  John,  "  Thomas,  one  of  the  twelve, 
called  Didymus,  was  not  with  them  when  Jesus  came. 
The  other  disciples  therefore  said  unto  him,  We  have 
seen  the  Lord.  But  he  said  unto  them,  Except  I 
shall  see  in  his  hands  the  print  of  the  nails,  and  put  my 
finger  in  the  print  of  the  nails,  and  thrust  my  hand  into 
his  side,  I  will  not  believe." 

"  And  after  eight  days,  again  his  disciples  were 
within,  and  Thomas  with  them :  Then  came  Jesus, 
the  doors  being  shut,  and  stood  in  the  midst,  and  said, 
Peace  be  unto  you.  Then  said  he  unto  Thomas, 
Reach  hither  thy  finger,  and  behold  my  hands ;  and 
reach  hither  thy  hand,  and  thrust  it  into  my  side :  and 
be  not  faithless,  but  believing.  And  Thomas  answered 
and  said  unto  him,  My  Lord  and  my  God.  Jesus 
said  unto  him,  Thomas,  because  thou  hast  seen  me, 
thou  hast  believed :  blessed  are  they  that  have  not  seen, 
and  yet  have  believed."f 

Here  is  another  distinct  appearance  to  the  disciples. 
Of  another  we  have  an  account  in  the  next  chapter. 
Peter,  and  six  other  disciples  went  a  fishing.  Verse 
42.  "  That  night  they  caught  nothing.  But  when 
morning  was  come,  Jesus  stood  on  the  shore :  but  the 
disciples  knew  not  that  it  was  Jesus.  Then  Jesus 
saith  unto  them,  Children,  have  ye  any  meat  ?  They 
answered  him,  No.  And  he  said  unto  them,  Cast  the 
net  on  the  right  side  of  the  ship,  and  ye  shall  find. 
They  cast  it  therefore ;  and  now  they  were  not  able 
to  draw  it  for  the  abundance  of  fishes.  Therefore 

*  Luke  xxiv.  33—46.  f  John  xx-  24—29. 


RESURRECTION    OF    CHRIST.  143 

the  disciple  whom  Jesus  loved,  saith  unto  Peter,  It  is 
the  Lord.  Now  when  Simon  Peter  heard  that  it  was 
the  Lord,  he  girt  his  fisher's  coat  unto  him,  (for  he  was 
naked,)  and  did  cast  himself  into  the  sea.  And  the 
other  disciples  came  in  a  little  ship  ;  (for  they  were  not 
far  from  land,  but  as  it  were  two  hundred  cubits ;) 
dragging  the  net  with  fishes.  As  soon  then  as  they 
were  come  to  land,  they  saw  a  fire  of  coals,  and  fish 
laid  thereon,  and  bread.  Jesus  saith  unto  them,  Bring 
of  the  fish  which  ye  have  now  caught.  Simon  Peter 
went  and  drew  the  net  to  land  full  of  great  fishes,  an 
hundred  and  fifty-three:  and  for  all  there  were  so  many, 
yet  was  not  the  net  broken.  Jesus  saith  unto  them, 
Come  and  dine.  And  none  of  the  disciples  durst  ask 
him,  Who  art  thou  ?  knowing  that  it  was  the  Lord. 
Jesus  then  cometh,  and  taketh  bread,  and  giveth  them, 
and  fish  likewise." 

"  This  is  now  the  third  time  that  Jesus  show?ed 
himself  to  his  disciples,  after  that  he  was  risen  from  the 
dead."*  '  • 

In  the  preceding  chapter,  (verses  30,  31.)  this  Evan- 
gelist records  this  fact :  "  And  many  other  signs  truly 
did  Jesus  in  the  presence  of  his  disciples,  which  are 
not  written  in  this  book :  but  these  are  written,  that  ye 
mi^ht  believe  that  Jesus  is  the  Christ,  the  Son  of  God ; 

>3? 

and    that   believing   ye   might  have   life  through  his 


name." 


Thus  Jesus  Christ  proved  to  his  disciples  the  truth  of 
his  resurrection  : 

1.  By  the  earthquake,  the  descent  of  an  angel  from 
heaven,  who  rolled  away  the  stone  from  the  door  of 
the  sepulchre,  and  terrified  the  Roman  soldiers,  by 
the  splendour  of  his  appearance ;  and  by  the  different 

*  John  xxi.  1 — 14. 


144  RESURRECTION    OF   CHRIST. 

visions  of  angels  to  the  women,  who  assured  them  that 
their  Lord  was  indeed  risen  from  the  dead. 

2.  By  the  various  appearances  he  made  of  himself 
to  his  disciples,  attended  with  various  acts  to  satisfy 
them  that  he  was  truly  alive  from  the  dead: — 1.  To 
Mary  Magdalene, — 2.  To  the  women, — 3.  To  Peter, 
4.  To  two  disciples, — 5.  To  the  assembled  apostles  and 
the  two  disciples,  in  the  absence  of  Thomas, — 6.  To 
the  assembled  apostles,  when  Thomas  was  present, — 7. 
To  Peter,  and  six  other  disciples,  who  were  fishing  in  the 
sea  of  Tiberias.  Paul  adds,  that  Christ  "  was  seen  by 
above  five  hundred  brethren  at  once;  of  whom  the 
greater  part  remain  unto  the  present,  but  some  are  fallen 
asleep."* 

All  this  accumulated  evidence  was  surely  sufficient 
to  convince  his  disciples  that  he  was  really  alive  from 
the  dead.  They  knew  him,  and  could  not  be  deceived. 
That  the  apostles  and  others  were  fully  convinced  of 
the  great  fact,  that  their  Master  had  risen  from  the 
dead,  they  gave  undoubted  proof  in  their  future  con- 
duct. All  this,  and  additional  evidence  was  in  due 
time  spread  before  the  Jewish  people,  by  conversation, 
by  the  preaching  of  the  apostles,  and  by  the  gospels. 
Previously  to  the  publication  of  either  gospel,  or  the 
apostles'  preaching,  evidence  of  the  most  public  kind 
was  given  at  Jerusalem. 

SECTION  II. 

ARGUMENT    FROM   THE    WONDERS    WROUGHT   ON   THE   DAY    OF 

PENTECOST. 

Jesus  Christ  had  repeatedly  promised  to  his  apos- 
tles the  gift  of  the  Holy  Ghost.  In  his  last  conversa- 

*  1  Corinthians  xv.  6. 


RESURRECTION    OF    CHRIST.  145 

tion  with  them,  before  his  death,  he  said,  "  Howbeit 
when  he,  the  Spirit  of  truth,  is  come,  he  will  guide 
you  into  all  truth:  for  he  shall  not  speak  of  him- 
self; but  whatsoever  he  shall  hear,  that  shall  he 
speak :  and  he  will  show  you  things  to  come.  He 
shall  glorify  me :  for  he  shall  take  of  the  things  that 
are  mine,  and  shall  show  it  unto  you.  All  things 
that  the  Father  hath  are  mine :  therefore  said  I,  that 
he  shall  take  of  mine,  and  show  it  unto  you.*  After 
his  resurrection  he  repeated  more  than  once  the  same 
promise.  In  the  Acts  it  is  recorded,  "  To  whom  also 
he  showed  himself  alive  after  his  passion  by  many 
infallible  proofs ;  being  seen  of  them  forty  days,  and 
speaking  of  the  things  pertaining  to  the  kingdom  of 
God :  and,  being  assembled  together  with  them,  com- 
manded them  that  they  should  not  depart  from  Jeru- 
salem, but  wrait  for  the  promise  of  the  Father,  which, 
saith  he,  ye  have  heard  of  me.  For  John  truly  bap- 
tized with  water;  but  ye  shall  be  baptized  writh  the 
Holy  Ghost  not  many  days  hence.  When  they  there- 
fore were  come  together,  they  asked  of  him,  saying, 
Lord,  wilt  thou  at  this  time  restore  again  the  king- 
dom to  Israel?  And  he  said  unto  them,  It  is  not  for 
you  to  know  the  times  and  the  seasons,  which  the 
Father  hath  put  in  his  own  power.  But  ye  shall  re- 
ceieve  power,  after  that  the  Holy  Ghost  is  come  upon 
you :  and  ye  shall  be  witnesses  unto  me  both  in  Jeru- 
salem and  in  all  Judea,  and  in  Samaria,  and  unto  the 
uttermost  part  of  the  earth."-)- 

This  promise  was  fulfilled  on  the  day  of  Pentecost, 
when  the  disciples  "  were  all  with  one  accord  in  one 
place."  And  suddenly  there  came  a  sound  from  hea- 

*  John  xvi.  13—15.     See  also,  7—11.  and  xiv.  16,  17,  26 
f  Acts  i.  3—8. 

13 


146  RESURRECTION    OF    CHRIST. 

ven,  as  of  a  rushing  mighty  wind,  and  it  filled  all  the 
house  where  they  were  sitting.  And  there  appeared 
unto  them  cloven  tongues  like  as  of  fire,  and  it  sat  upon 
each  of  them.  And  they  were  all  filled  with  the  Holy 
Ghost,  and  began  to  speak  with  other  tongues,  as  the 
Spirit  gave  them  utterance."* 

The  wonders  of  this  memorable  day  presented  three 
distinct  and  convincing  proofs  of  the  resurrection  of 
our  blessed  Lord. 

1.   The  change  wrought  in  the  apostles. 

When  their  Master  was  apprehended  by  his  enemies, 
they  forsook  him  and  fled  ;  and  after  his  resurrection, 
they  kept  themselves  from  public  view,  and  assembled 
together  privately  through  fear  of  the  Jews.  But  on 
this  memorable  day,  they  suddenly  laid  aside  all  fear, 
and,  in  the  presence  of  a  great  multitude,  brought 
together  by  the  rumour  of  the  miracle  wrought,  they 
boldly  preached  the  gospel.  Peter,  with  the  greatest 
intrepidity,  not  only  explained  the  miracle,  and  show- 
ed it  to  be  a  fulfilment  of  a  promise  recorded  by  Joel 
the  prophet,  in  their  Scriptures,  many  hundred  years 
ago,  but  affirmed  the  resurrection  of  Jesus  Christ  to 
be  the  accomplishment  of  a  prediction  delivered  by 
David,  and  charged  them  with  being  his  murderers ; 
saying,  "  Him  being  delivered  by  the  determinate 
counsel  and  foreknowledge  of  God,  ye  have  taken,  and 
with  wicked  hands  have  crucified  and  slain."f 

So  wonderful  a  change  was  instantly  wrought  in 
the  apostles ;  not  a  transient  or  temporary  change, 
but  one  that  lasted  through  life ;  a  change  which  no 
threats  of  Jewish  rulers,  nor  imprisonment,  nor  stripes, 
nor  dangers,  nor  sufferings,  nor  fear  of  death,  could 

*  Acts  ii.  1—4.  f  Ib.  ii.  22—33. 


RESURRECTION    OF    CHRIST.  147 

overcome.  Always  retaining  the  same  undaunted 
spirit  through  life,  they  persevered  in  bearing  testi- 
mony to  the  resurrection  of  their  Lord,  and  in  preach- 
ing his  blessed  gospel,  till  death  terminated  their  minis- 
try. Marvellous  change !  Is  it  not  conclusive  evidence, 
that  Jesus  Christ  lives  and  reigns  in  heaven  ?  Did  he 
not  send  down  the  Holy  Ghost  to  work  this  change  in 
the  hearts  of  his  apostles  ?  Was  it  not  a  fulfilment  of 
his  promise?  But  how  could  he  have  fulfilled  his  pro- 
mise, and  sent  down  the  Holy  Ghost  from  heaven, 
if  he  were  dead,  and  not  alive,  and  reigning  in 
glory  ? 

2.   The  gift  of  tongues. 

No  one  can  read  this  chapter,  especially  from  the 
fourth  to  the  twelfth  verse  with  an  unprejudiced 
mind,  and  interpret  it  according  to  the  natural  force 
and  meaning  of  the  terms  used  in  narrating  the  miracle, 
and  yet  doubt,  that  the  sacred  writer  designed  to  re- 
cord it  as  a  fact,  that  the  apostles  did  receive  the  gift 
of  knowing  and  speaking  languages  which  they  had 
not  previously  studied  and  learned  in  the  usual  way. 
If  any,  notwithstanding  this  record,  doubt  the  fact 
itself,  we  refer  them  to  the  writings  of  the  apostles  in 
the  Greek  language,  which  they  never  learned,  as  con- 
clusive evidence  of  the  reality  of  the  miracle  recorded 
in  this  chapter.  Here  is  a  second  proof  of  the  resur- 
rection and  exaltation  of  Jesus  Christ ;  for  who,  but  a 
living  and  infinitely  glorious  person,  could,  by  his 
Spirit,  communicate,  in  an  instant,  the  knowledge  of 
foreign  languages,  to  a  number  of  human  minds,  so  as 
to  enable  them  immediately  to  address,  in  an  intelligent 
manner,  individuals  to  whom  these  languages  were 
native  1 


148  RESURRECTION    OF    CHRIST. 

3.  The  third  proof  is  the  effect  of  the  apostles' 
preaching. 

Amazement  seized  the  multitude,  when  they  heard 
these  Galileans  speaking  in  languages  which  they  had 
not  learned.  Verses  7 — 12. 

Conviction  wras  produced  in  many  minds,  when 
Peter  assured  them  that  God  had  made  Jesus,  whom 
they  had  crucified  both  Lord  and  Christ ;  so  that  they 
exclaimed,  "  Men  and  brethren,  what  shall  we  do  ?" 
Verses  36,  37. 

Three  thousand  embraced  the  gospel,  and  were  bap- 
tized, that  same  day,  "  in  the  name  of  Jesus,  for  the  re- 
mission of  sins." 

Nor  was  the  change  produced  in  these  Jews  tempo- 
rary. It  was  a  permanent  and  blessed  change,  that 
manifested  itself  in  love  to  God  and  love  to  men. 
"  And  they  continued  steadfastly  in  the  apostles'  doc- 
trine and  fellowship,  and  in  breaking  of  bread,  and  in 
prayers."  "  And  all  that  believed  were  together,  and 
had  all  things  common ;  and  sold  their  possessions 
and  goods,  and  parted  to  all  men,  as  every  man  had 
need.  And  they  continuing  daily  with  one  accord  in 
the  temple,  and  breaking  bread  from  house  to  house, 
did  eat  their  meat  with  gladness  and  singleness  of 
heart ;  praising  God,  and  having  favour  with  all  the 
people."  Verses  42 — 47. 

This  was  truly  a  wronderful  change  !  The  men  in 
whom  it  was  produced  were  Jews,  strongly  attached 
to  the  Mosaic  institutions,  and  violently  opposed  to  the 
Redeemer.  Regarding  him  as  an  impostor  and  blas- 
phemer, they  had  a  little  before  crucified  him  as  such. 
Yet  in  one  day  their  enmity  and  prejudices  were  sub- 
dued ;  their  views  of  his  character  so  changed  that 
they  believed  him  to  be  the  long  promised  Messiah, 


RESURRECTION    OF    CHRIST.  149 

in  whom,  as  their  great  Redeemer,  they  were  willing 
to  trust  for  salvation ;  and  whom  they  openly  confessed 
as  such,  regardless  of  the  opposition  both  of  the  people 
and  of  their  rulers.  What  could  have  produced  so 
wonderful  a  change  in  the  multitude  of  unbelieving 
Jews,  who,  the  day  before,  \vere  bitterly  opposed  to 
Jesus  Christ,  whom  they  had  crucified  as  an  impostor, 
but  the  power  of  that  same  Divine  Spirit  who  wrought 
the  change  in  the  apostles  which  we  have  noticed,  and 
conferred  on  them  the  gift  of  tongues  ;  that  Holy  Spirit, 
whom  the  Redeemer  had  in  fulfilment  of  his  promise, 
shed  down  upon  his  disciples  to  convince  them  more 
fully  that  he  was  alive  from  the  dead,  and  reigning  in 
glory  at  his  Father's  right  hand  ? 

SECTION  III. 

ARGUMENT   FROM   THE    CONVERSION   OF   THE    APOSTLE    PAUL. 

Paul  was  certainly  a  great  man.  Both  before  and 
after  his  conversion  he  displayed  eminent  talents.  He 
was  born  in  Tarsus,  a  Roman  citizen,  but  a  Hebrew 
of  the  Hebrews,  being  such  by  descent,  both  on  his 
father's  and  his  mother's  side.  To  complete  his  educa- 
tion, he  went  to  Jerusalem,  and  there  studied  under 
that  celebrated  master  Gamaliel.  He  was  a  Jew  in  his 
views,  feelings,  and  conduct;  a  pharisee  of  the  strictest 
sect. 

What  a  wonderful  contrast  appears  in  the  life  of 
this  man !  At  first  he  entertained  all  the  prejudices 
of  his  countrymen  against  Jesus  Christ.  Before  king 
Agrippa,  he  said,  "  I  verily  thought  with  myself,  that 
I  ought  to  do  many  things  contrary  to  the  name  of 
Jesus  of  Nazareth."*  When  Stephen,  the  first  martyr 

*  Acts  xxvi.  9. 
13* 


150  RESURRECTION    OF    CHRIST. 

of  the  Christian  faith  was  stoned  to  death,  Paul 
consented  to  the  bloody  and  wicked  deed.  With  this 
single  act  of  unrighteous  persecution  he  was  not  satis- 
fied, but  growing  in  hatred  of  the  Redeemer's  fol- 
lowers, he  shut  them  up  in  prison,  punished  them 
oft  in  every  synagogue,  and  compelled  them  to  blas- 
pheme ;  "  And  being  exceedingly  mad  against  them, 
he  persecuted  them  even  unto  strange  cities."*  "  He 
made  havoc  of  the  church,  and  entering  into  every 
house,  and  haling  men  and  women,  committed  them 
to  prison."f  His  malice  unsatisfied  by  the  miseries  he 
had  brought  on  the  church,  by  his  bitter  persecutions, 
and  still  "  breathing  out  threatenings  and  slaughters 
against  the  disciples  of  the  Lord,"  he  projected  a  plan 
for  their  extermination.  He  "  went  unto  the  high 
priest,  and  desired  of  him  letters  to  Damascus  to  the 
synagogues,  that,  if  he  found  any  of  this  way,  whether 
they  were  men  or  women,  he  might  bring  them  bound 
unto  Jerusalem."J  Such  was  Saul  the  persecutor. 
How  different  from  Paul  the  Christian  and  the  Apostle  ! 
So  soon  as  he  was  convinced  that  Jesus  was 
the  Messiah,  he  began  to  preach  him  as  such, 
and  that  he  was  the  Son  of  God.  This  he  did  at  Da- 
mascus, whither  he  had  gone  on  his  persecuting 
errand ;  and  by  the  strength  of  his  arguments  he  con- 
founded the  Jews  in  that  city.  To  save  his  life  from 
being  destroyed  by  a  conspiracy  among  the  Jews,  the 
disciples  let  him  down  from  the  city  wall,  the  gates 
being  watched  day  and  night  by  the  Jews  who  sought 
to  kill  him.  Having  after  this  preached  the  gospel  in 
Arabia,  he  went  to  Jerusalem  to  see  the  apostles ;  and 
there  he  spake  boldly  in  the  name  of  the  Lord  Jesus, 
and  disputed  against  the  Grecians.  To  save  his  life 

*  Acts  xxvi.  10, 11.  f  Ib-  viii,  3'  t  Ib- ix-  *>  2- 


RESURRECTION    OF    CHRIST.  151 

"  the  brethren  brought  him  down  to  Cesarea,  and  sent 
him  to  Tarsus."*  After  this  Paul,  in  company  with 
Barnabas,  preached  the  gospel  in  many  cities  and 
through  a  wide  extent  of  country  and  with  great  suc- 
cess. Ultimately  separating  from  Barnabas,  and  choos- 
ing Silas  for  his  companion,  "  he  went  through  Syria 
and  Cilicia,  confirming  the  churches."  Acts  xv.  37 — 
41.  His  travels  then  in  spreading  the  knowledge  of 
Jesus  Christ,  became  extensive  in  Asia  and  Europe, 
attended  by  the  most  laborious  exertions,  and  constant 
and  great  dangers  and  sufferings ;  so  that  in  his  epistle 
to  the  Romans,  he  could  in  truth  say,  "  From  Jeru- 
salem, and  round  about  unto  Illyricum,  I  have  fully 
preached  the  gospel  of  Christ."f 

Of  his  labours  and  sufferings  for  his  master,  he  has 
given  an  impressive  sketch  in  his  second  epistle  to  the 
Corinthians.  "  Are  they  ministers  of  Christ  ?  (I  speak 
as  a  fool,)  I  am  more ;  in  labours  more  abundant,  in 
stripes  above  measure,  in  prisons  more  frequent,  in 
deaths  oft.  Of  the  Jews  five  times  received  I  forty 
stripes,  save  one.  Thrice  was  I  beaten  with  rods ; 
once  was  I  stoned;  thrice  I  suffered  shipwreck;  a  night 
and  a  day  1  have  been  in  the  deep;  in  journeyings 
often,  in  perils  of  water,  in  perils  of  robbers,  in  perils 
by  mine  own  countrymen,  in  perils  by  the  heathen,  in 
perils  in  the  city,  in  perils  in  the  wilderness,  in  perils  in 
the  sea,  in  perils  among  false  brethren  ;  in  weariness 
and  painfulness,  in  watchings  often  ;  in  hunger  and 
thirst,  in  fastings  often,  in  cold  and  nakedness.  Be- 
sides those  things  that  are  without,  that  which  cometh 
upon  me  daily  the  care  of  all  the  churches."J 

The  spring  of  all  these  labours  and  sufferings,  was 

*  Acts  ix.  20—30  ;  xi.  25, 26 ;  xv.  37—41. 

f  Rom.  xv.  19.  I  2  Cor.  xi.  23—28. 


152  RESURRECTION    OF    CHRIST. 

the  supreme  and  fervent  love  which  this  great  apostle 
bore  to  Jesus  Christ.  The  exalted  views  he  entertained 
of  Him  will  appear  from  his  own  writings.  To  the 
Hebrews  he  says,  "  Who  being  the  brightness  of  his 
glory  and  the  express  image  of  his  person,  and  up- 
holding," &c.  To  the  Colossians  he  writes,  "  Who  is 
the  Image  of  the  invisible  God,  the  first  born  of  every 
creature,"  by  whom  "were  all  things  created,  that  are 
in  heaven  and  that  are  on  earth,  visible  and  invisible, 
whether  they  be  thrones  or  dominions,  or  principalities, 
or  powers :  all  things  were  created  by  him  and  for 
him :  and  he  is  before  all  things,  and  by  him  all  things 
consist."  To  the  Philippians  he  says,  "  Who,  being  in 
the  form  of  God,  thought  it  not  robbery  to  be  equal 
with  God."* 

Entertaining  these  views  of  Christ,  he  told  the 
Corinthians,  "  I  determined  not  to  know  any  thing 
among  you,  save  Jesus  Christ,  and  him  crucified." 
Writing  to  the  Galatians,  he  exclaims,  "  God  forbid 
that  I  should  glory  save  in  the  cross  of  our  Lord  Jesus 
Christ,  by  whom  the  world  is  crucified  unto  me,  and 
I  unto  the  world."  "I  am  crucified  with  Christ: 
nevertheless  I  live;  yet  not  I,  but  Christ  liveth  in  me ; 
and  the  life  which  I  now  live  in  the  flesh,  I  live  by  the 
faith  of  the  Son  of  God,  who  loved  me  and  gave  him- 
self for  me."f 

Entertaining  such  exalted  views  of  Jesus  Christ,  he 
held  that  his  glory  ought  to  be  the  great  end  of  all 
men :  "  For  none  of  us,"  says  he  to  the  Romans, 
"  liveth  to  himself,  and  no  man  dieth  to  himself.  For 
whether  we  live,  we  live  unto  the  Lord ;  and  whether 
we  die,  we  die  unto  the  Lord :  whether  we  live  there- 

*  Heb.  i.  3.    Col.  i.  14, 17.    Phil.  ii.  6. 
f  1  Cor.  ii.  2.    Gal.  vi.  14  ;  ii.  20. 


RESURRECTION    OF    CHRIST.  153 

fore,  or  die,  we  are  the  Lord's.  For  to  this  end  Christ 
both  died,  and  rose,  and  revived,  that  he  might  be 
Lord  both  of  the  dead  and  living."* 

Inflamed  with  love  to  Christ,  and  zeal  for  his  glory, 
nothing  could  divert  this  great  man  from  the  work  to 
which  he  was  called.  Wealth  could  not  allure,  nor 
honour  seduce,  nor  danger  deter,  nor  sufferings  with- 
draw him  from  his  chosen  course  of  obedience.  "But 
what  things  were  gain  to  me,  those  I  counted  loss  for 
Christ.  Yea,  doubtless,  and  I  count  all  things  but  loss 
for  the  excellency  of  the  knowledge  of  Christ  Jesus 
my  Lord :  for  whom  I  have  suffered  the  loss  of  all 
things,  and  do  count  them  but  dung,  that  I  may  win 
Christ."f  Thus  sustained  by  his  love  to  Christ,  he  per- 
severed, with  unshaken  constancy  and  unabated  dili- 
gence, in  his  apostolic  work,  till  he  could  say  at  the 
close  of  life :  "  I  am  now  ready  to  be  offered,  and  the 
time  of  my  departure  is  at  hand.  I  have  fought  a  good 
fight,  I  have  finished  my  course,  I  have  kept  the  faith; 
henceforth  there  is  laid  up  for  me  a  crown  of  righteous- 
ness, which  the  Lord,  the  righteous  judge,  shall  give 
me  at  that  day ;  and  not  to  me  only,  but  unto  all  them 
that  love  his  appearing."J 

Such  is  the  contrast  between  the  two  periods  in  the 
life  of  Paul.  How  remarkable  !  How  great !  His 
enmity  to  the  Saviour  was  converted  into  the  most 
affectionate  and  devoted  love  ;  his  determined  opposi- 
tion to  his  cause  into  the  warmest  and  most  unwaver- 
ing attachment ;  his  bitter  and  malignant  persecution 
of  his  followers  into  the  most  earnest,  laborious,  and 
persevering  exertions  to  multiply  them,  both  among 
the  Jews  and  the  Gentiles ! 

How  shall  we  account  for  this  singular  change  in 

*  Rom.  xiv.  7—9.  f  Phil.  iii.  7—9.  J  2  Tim.  iv.  7,  8. 


154  RESURRECTION    OF    CHRIST. 

the  mind,  heart,  and  conduct  of  this  great  man  ?  The 
cause  must  have  been  powerful.  What  was  it  ?  It 
is  stated  in  the  Acts  of  the  Apostles.  It  was  a  sight 
of  the  Redeemer,  and  a  conviction  that  He  was  alive 
from  the  dead,  and  reigning  in  ineffable  glory.  While 
Paul  was  on  his  persecuting  errand  to  Damascus, 
"  breathing  out  threatenings  and  slaughter  against  the 
disciples  of  the  Lord,"  the  Redeemer  was  pleased 
to  reveal  himself  to  his  malignant  enemy.  A  light 
from  heaven,  brighter  than  the  sun,  was  thrown 
around  him.  "  He  fell  to  the  earth,  and  heard  a  voice 
saying  unto  him,  Saul,  Saul,  why  persecutest  thou 
me  1  And  he  said,  Who  art  thou,  Lord  ?  And  the 
Lord  said,  I  am  Jesus  whom  thou  persecutest :  it  is 
hard  for  thee  to  kick  against  the  pricks.  And  he, 
trembling  and  astonished,  said,  Lord,  what  wilt  thou 
have  me  to  do  ?  And  the  Lord  said  unto  him,  Arise, 
and  go  into  the  city,  and  it  shall  be  told  thee  what 
thou  must  do."*  He  went  to  the  city ;  "  and  he  was 
three  days  without  sight,  neither  did  he  eat  nor  drink." 
Ananias  was  sent  to  him,  that  he  might  receive  his 
sight,  and  be  filled  with  the  Holy  Ghost.  He  did  re- 
ceive his  sight,  and  was  baptized.  And  being  taught 
the  gospel  by  the  revelation  of  Jesus  Christ,  he  was 
fully  convinced  that  he  was  risen  from  the  dead,  and 
that  he  was  the  Son  of  God ;  and,  therefore,  without 
conferring  with  flesh  and  blood,  he  began  immediately 
to  preach  him  as  the  Son  of  God,  the  long  promised 
Messiah.f  In  his  conviction  that  Christ  was  alive  and 
sitting  at  the  right  hand  of  God,  Paul  became  still 
more  and  more  assured  by  the  success  of  his  preach- 
ing, by  the  miracles  he  was  enabled  to  work  in  the 

*  Acts  ix.  1—6 ;  xxvi.  13.  f  Ib.  ix.  20 ;  Gal.  i.  11,  16. 


RESURRECTION    OF    CHRIST.  155 

name  of  Christ,*  by  the  abundant  revelations  made  to 
him,f  and  by  the  abounding  consolation  he  received 
from  Christ.  J 

In  these  circumstances,  and  having  such  overpower- 
ing evidence  of  the  truth,  it  was  impossible  for 
Paul  to  doubt  the  resurrection  of  Jesus  Christ,  or  that 
he  was  indeed  the  Son  of  God.  Paul  was  no  deluded 
fanatic;  he  had  a  sound,  well  balanced  mind.  His 
whole  life  after  his  conversion  proves  this.  On  all 
occasions  he  acted  wdth  propriety,  wisdom,  and 
dignity.  Does  any  one  demand  proof  of  this  ?  Let  him 
read  his  reply  to  the  message  of  the  magistrates  at 
Philippi,  (Acts  xvi.  37 ;)  his  address  at  Athens,  (ch. 
xvii.  22 — 31;)  his  inquiry  of  the  centurion  when 
bound  for  examination  by  scourging,  (ch.  xxii.  25  ;) 
his  declaration  by  which  he  divided  the  Jewish 
council,  (ch.  xxiii.  6 ;)  his  speech  before  Felix,  (ch. 
xxiv.  10 — 21 ;)  his  subsequent  reasoning  before  the 
same  Roman  governor,  which  made  him  tremble,  (ch. 
xxiv.  24,  25 ;)  his  speech  before  king  Agrippa,  (ch. 
xxvi.  2 — 29 ;)  and  his  noble  address  to  the  elders  of 
the  church  of  Ephesus ;  '•  Ye  know,  from  the  first 
day  that  I  came  into  Asia,  after  what  manner  I  have 
been  with  you  at  all  seasons ;  serving  the  Lord  with 
all  humility  of  mind,  and  with  many  tears  and  temp- 
tations, which  befell  me  by  the  lying  in  wait  of  the 
Jews ;  and  how  I  kept  back  nothing  that  was  profita- 
ble unto  you,  but  have  showed  you,  and  taught  you 
publicly,  and  from  house  to  house,  testifying  both  to  the 
Jews,  and  also  to  the  Gentiles,  repentance  toward 
God,  and  faith  toward  our  Lord  Jesus  Christ.  And 

*  Acts  xix.  11 ;  Rom.  xv.  18,  19.      f  2  Cor.  xii.  7.      {  Ib.  i.  5. 


156  RESURRECTION    OF    CHRIST. 

now,  behold,  I  go  bound  in  spirit  to  Jerusalem,  not 
knowing  the  things  that  shall  befall  me  there;  save  that 
the  Holy  Ghost  witnesseth  in  every  city,  saying  that 
bonds  and  afflictions  abide  me.  But  none  of  these 
things  move  me,  neither  count  I  my  life  dear  unto  my- 
self, so  that  I  might  finish  my  course  with  joy,  and  the 
ministry  which  I  have  received  of  the  Lord  Jesus,  to 
testify  the  gospel  of  the  grace  of  God.  And  now,  be- 
hold, I  know  that  ye  all,  among  whom  I  have  gone 
preaching  the  kingdom  of  God,  shall  see  my  face  no 
more.  Wherefore  I  take  you  to  record  this  day,  that 
I  am  pure  from  the  blood  of  all  men.  For  I  have  not 
shunned  to  declare  unto  you  all  the  counsel  of  God."* 

This  great  and  benevolent  man  was  beyond  all  ques- 
tion, fully  convinced  of  the  resurrection  and  exaltation 
of  the  Lord  Jesus  Christ,  and  every  one  that  considers 
the  nature  and  the  fulness  of  the  evidence  that  wrought 
this  conviction  in  his  mind,  and  the  proof  that  this  evi- 
dence was  afforded  to  him,  must  come  to  the  same 
conclusion  in  regard  to  this  great  fact  that  lies  at  the 
foundation  of  our  holy  religion. 

Thus  the  resurrection  of  our  Lord  is  proved  by 
signs  from  heaven, — by  the  visions  of  angels, — by  his 
various  appearances  to  his  disciples, — by  the  wonders 
of  the  day  of  Pentecost,  and  by  the  conversion  of  Paul 
the  apostle. 

Against  all  this  accumulated  evidence,  what  have 
the  Jews  to  offer  ?  The  story  which  they  bribed  the 
Roman  soldiers  to  circulate :  "  His  disciples  came  by 
night,  and  stole  him  away  while  we  slept."f  Let  us 
look  at  this  story.  The  disciples  of  Christ  forsook 

*  Acts  xx.  17—27.  f  Matthew  xxviii.  11—15. 


RESURRECTION    OF    CHRIST.  157 

him  and  fled,  when  he  was  apprehended  by  his 
enemies  ;  yet  these  timid  men  had  the  boldness  to  go  at 
night  to  the  sepulchre,  which  they  knew  to  be  shut  up 
by  a  great  stone,  well  secured  and  sealed,  and  guarded 
by  a  band  of  Roman  soldiers ;  and,  in  their  presence, 
break  the  seal,  roll  away  the  stone,  and  carry  off  the 
dead  body  of  their  Master  !  The  disciples  did  not 
understand  what  Jesus  meant  when  he  told  them  he 
would  rise  from  the  dead,  nor  did  they  expect  this 
event  ;*  yet  they  stole  away  the  body  of  Jesus,  with  a 
view  to  found  upon  the  absence  of  his  body  from  the 
sepulchre  a  story  of  his  resurrection !  It  was  death 
for  a  Roman  soldier  to  sleep  at  his  post,  yet  this  Ro- 
man band  were  asleep !  They  were  asleep,  and  of 
course  could  neither  see  nor  hear  what  was  doing 
about  them ;  yet  they  affirm  the  disciples  came  and 
stole  away  the  body  of  Jesus !  How  ridiculous  the 
story  !  It  will  not  bear  examination. 

It  is  conceded,  that  the  body  of  Jesus,  which  had 
been  laid  in  the  sepulchre,  was  not  there  on  the  third 
day  after  his  death.  If  his  disciples  had  stolen  it,  the 
Jewish  rulers,  by  searching  the  city,  might  have  reco- 
vered, and  reproduced  it;  and  thus  convinced  all  that 
Jesus  had  not  risen  from  the  dead.  Why  was  not  this 
done  ?  How  vain  the  attempts  of  men  to  frustrate  the 
purposes  of  heaven !  Jesus  is  risen  from  the  dead,  and 
lives  fore  verm  ore. 

This  great  fact  might  be  also  established  by  con- 
sidering the  great  and  rapid  success  of  the  gospel,  sub- 
sequent to  the  day  of  Pentecost,  both  among  the  Jews 
and  among  the  Gentiles ;  how  a  few  unlettered  men 
(one  excepted)  without  power,  without  influence, 

*  Luke  xxiv.  21—24. 
14 


158  RESURRECTION    OF    CHRIST. 

without  patronage,  subdued  Jewish  prejudices  and  un- 
belief, and  Gentile  scorn  and  idolatry,  simply  by  pub- 
lishing the  story  of  the  cross  ;  although  opposed  by  the 
influence  of  the  Scribes  and  Pharisees,  the  wisdom  of 
philosophers,  the  malice  of  priests,  and  the  authority 
and  power  of  rulers.  But  we  forbear. 


PART  II. 

IN  the  First  Part,  we  have  presented  the  argument  in 
favour  of  the  divine  authority  of  the  Bible,  derived 
from  a  consideration  of  the  plan  adopted  by  God  for 
communicating  and  preserving  his  revelation ;  and 
from  the  miracles  and  the  fulfilment  of  prophecies 
which  the  Bible  records.  In  this  part  we  shall  exhibit 
the  argument  that  can  be  derived,  from  a  considera- 
tion of  its  interesting  instructions  in  relation  to  God 
and  man — from  its  moral  code — from  the  great  work 
of  redemption — from  the  adaptation  of  the  Bible  to  the 
wants  and  necessities  of  fallen  man — and  from  its 
beneficial  influence  on  his  character  and  happiness, 
and  on  human  society.  A  careful  examination  of 
these  points  will  prove  the  heavenly  origin  of  this 
wonderful  book. 


CHAPTER   I. 

WHAT   THE   BIBLE   TEACHES   OP   GOD. 

SECTION  I. 

IT   TEACHES   THE    UNITY    OF   GOD. 

IDOLATRY  universally  prevailed  among  all  nations 
when  Moses  began  to  write  his  portion  of  the  Bible. 
The  chosen  tribes  of  Israel  were  not  free  from  this 
degrading  and  stupid  sin.  They  were  polluted  and 

159 


160  UNITY    OF    GOD. 

dishonoured  by  it,  while  dwelling  in  Egypt.  So  prone 
were  they  to  fall  into  it,  that,  even  at  the  foot  of  the 
sacred  mount,  after  having  beheld  the  awful  and  terri- 
fying displays  of  Jehovah's  excellent  majesty,  and 
while  their  leader  was  holding  intercourse  with  Him, 
and  receiving  the  two  tables  engraven  with  the  ten 
commandments,  they  most  foolishly  and  wickedly 
committed  this  great  offence.  Every  where  our  apos- 
tate race,  surrounded  as  they  were  by  the  most  mani- 
fest exhibitions  of  God's  creating  powrer,  so  as  to  leave 
without  excuse  all  who  did  not  see  and  acknowledge 
his  eternal  powTer  and  Godhead,  "  becoming  vain  in 
their  imaginations,"  and  darkened  in  their  foolish 
hearts,  instead  of  glorifying  God,  "  changed  the  glory 
of  the  incorruptible  God  into  an  image  made  like  to 
corruptible  man,  and  to  birds,  and  four-footed  beasts, 
and  creeping  things."  Yet  in  the  midst  of  this  uni- 
versal darkness  and  prevailing  idolatry,  Moses  lifted 
up  the  lamp  of  truth  to  pour  forth  its  heavenly  light, 
and  asserted  and  proclaimed  the  UNITY  and  GLORY  of 
Jehovah. 

This  great  truth  appears  in  the  first  sentence  he 
wrote  ;  "  In  the  beginning  God  created  the  heavens 
and  the  earth."  It  is  inculcated  in  all  his  writings. 
"  Hear,  O  Israel ;  The  LORD  our  GOD  is  ONE  LORD." 
"  Thou  shalt  have  no  other  gods  before  me."  "  That 
thou  mightest  know  that  the  LORD  he  is  God ;  and 
there  is  none  else  beside  him."*  All  the  sacred  wri- 
ters proclaim  the  same  great  and  fundamental  truth. 
"  Neither  is  there  any  God  beside  thee."  "  I  am  the 
first,  and  I  am  the  last:  and  beside  me  there  is  no 
God."  "  Before  me  there  was  no  God  formed,  neither 
shall  there  be  after  me."  "  Who  is  like  unto  thee,  O 

*  Gen.  i.  1.    Dcut.  vi.  4.    Exod.  xx.  3.    Deut.  iv.  35. 


UNITY    OF    GOD.  161 

LORD,  among  the  gods?  who  is  like  thee,  glorious  in 
holiness,  fearful  in  praises,  doing  wonders  ?"  "  O 
LORD  God  of  Isaac,  there  is  no  god  like  thee  in  heaven 
above,  or  on  the  earth  beneath."  "  Who  in  the  heaven 
can  be  compared  unto  the  LORD."  "  The  LORD  is  the 
true  God,  he  is  the  living  God,  and  the  everlasting 
King."  "  The  gods  that  have  not  made  the  heavens 
and  the  earth,  shall  perish  from  the  earth  and  from 
under  the  heavens."  There  is  none  other  God  but 
one."  "  To  us  there  is  one  God  and  one  Mediator."* 
This  is  a  brief  specimen  of  the  language  of  the  Bible 
in  reference  to  the  unity  of  the  Supreme  Being.  Most 
distinctly  and  harmoniously  do  all  its  writers  concur  in 
teaching  this  first  and  fundamental  principle  of  all  true 
religion.  They  pour  contempt  on  idols,  and  lash 
idolaters  with  the  severest  and  most  deserved  ridicule. 
How  reasonable  the  instruction  of  the  Bible  on  this 
point !  Does  not  the  unity  of  God  commend  itself  to 
enlightened  reason  ?  There  can  be  but  one  infinite 
mind,  but  one  Supreme  Being.  The  unity  of  design 
discoverable  in  creation,  the  order  and  harmony  of  the 
heavenly  bodies  in  their  courses,  prove  their  Maker 
to  be  ONE  INFINITE  INTELLIGENCE.  And  were  not 
the  writers  of  the  Bible  who  inculcated  this  great 
truth,  when  men  were  so  prone  to  abandon  it,  divinely 
inspired  to  enlighten  a  benighted  world  1  If  they 
were  not,  how  shall  their  steady  perseverance,  for  a 
long  course  of  ages,  in  inculcating  on  the  minds  of 
their  fellow-men,  a  truth,  which  their  wicked  hearts 
inclined  them  to  reject,  be  accounted  for?  Why 
did  they  not  like  heathen  philosophers,  yield  compli- 

*  2  Samuel  vii.  22.  Isaiah  xliv.  6;  xliii.  10.  Exodus  xv.  11. 
1  Kings  viii.  23.  Psalm  Ixxxix.  6.  Jeremiah  x.  10,  11.  1  Corin- 
thians viii.  4.  1  Timothy  ii.  5. 

14* 


162  UNITY    OF    GOD. 

ance  with  the  prevailing  idolatrous  worship  ?  Why  did 
they  boldly  maintain  the  truth,  and  denounce  against  a 
people  prone  to  run  after  idols  the  judgments  of  heaven? 
Was  not  their  magnanimous  conduct  proof  that  they 
were  under  a  divine  influence,  while  asserting  the  ex- 
clusive claims  of  Jehovah  to  the  worship  of  his  people, 
and  speaking  in  his  name  ? 

It  is  true  we  find  inculcated  in  the  Bible,  the  doc- 
trine of  a  Trinity;  which  is  regarded  by  some  as 
militating  with  the  divine  Unity.  But  this  is  owing 
to  the  erroneous  views  they  take  of  the  Trinity.  By 
this  doctrine  is  not  meant  that  there  are  three  Gods. 
Were  this  taught  in  the  Bible,  it  would  be  irrecon- 
cilable with  the  unity  of  God.  This  however  is  not 
the  doctrine  of  the  sacred  writers.  By  a  Trinity  they 
mean  that  there  are  three  persons  in  one  Godhead  ; 
three  modes  of  subsistence  in  one  undivided  divine 
essence.  They  do  not  teach  that  God  is  three  and 
one  in  the  same  respect,  but  that  he  is  three  in  one 
sense,  and  one  in  another  sense.  That  there  is  in 
this  doctrine  a  mystery,  is  readily  admitted.  We  can- 
not comprehend  it.  But  there  is  in  it  no  contradic- 
tion. Were  a  contradiction  involved  in  this  doctrine, 
it  could  not  be  received  by  enlightened  reason.  But 
to  a  mystery  disclosed  in  a  divine  revelation,  no  well 
informed  mind  can  object;  because  mysteries  ought 
to  be  expected  in  such  a  communication  from  the 
infinite  Being.  They  are  found  in  the  volume  of 
nature ;  they  are  the  proper  signatures  of  his  incom- 
prehensible greatness  and  grandeur  !  Does  the  first 
book  which  the  Creator  has  opened  for  the  instruc- 
tion of  his  intelligent  creatures,  contain  truths  which 
they  cannot  fully  understand  1  and  would  it  not  be 
unreasonable  to  expect  that  in  another  book,  which 


PERFECTIONS    OF    GOD.  163 

he  has  given  to  teach  us  more  of  his  incomprehensible 
nature,  there  should  be  found  no  mysteries,  no  truths 
which  we  cannot  fully  understand?  Mysteries,  we 
repeat  it,  are  the  signatures  of  his  incomprehensible 
greatness  and  grandeur. 

SECTION  II. 

THE    BIBLE   TEACHES   THE    ETERNITY   OP  GOD. 

He  is  \vithout  beginning  and  without  end.  Had 
he  begun  to  be,  he  would  be  dependent ;  not  the  first 
being,  and  consequently  not  God.  His  eternity  is 
celebrated  in  the  sacred  Scriptures.  JEHOVAH,  that 
glorious  name  by  which  he  is  distinguished  from  all 
creatures,  and  which  they  restrict  to  him,  implies 
eternity.  It  imports  that  he  is,  and  always  was.  "  I 
am  that  I  am,"  is  his  adorable  name.  How  sublime 
the  language  of  the  inspired  writers  !  "  For  thus 
saith  the  high  and  lofty  One,  that  inhabiteth  eter- 
nity." "  The  eternal  God  is  thy  refuge,  and  under- 
neath are  the  everlasting  arms."  "  The  everlasting 
God,  the  Lord,  the  Creator  of  the  ends  of  the  earth, 
fainteth  not,  neither  is  weary."  "  Thus  saith  the 
Lord,  the  King  of  Israel,  and  his  Redeemer,  the  Lord, 
of  hosts  ;  I  am  the  first  and  the  last."  "  A  thousand 
years  are  in  thy  sight  but  as  yesterday,  when  it  is 
past,  and  as  a  watch  in  the  night."  "  Thou  art  the 
same,  and  thy  years  shall  not  fail."  "  Now  unto  the 
king  eternal,  immortal,  invisible,  the  only  wise  and 
true  God,  be  honour  and  glory  for  ever  and  ever. 
Amen."  "  Who  only  hath  immortality  dwelling  in 
the  light  which  no  man  can  approach  unto ;  whom  no 
man  hath  seen,  or  can  see :  to  whom  be  honour  and 
power  everlasting.  Amen."  "  Before  the  mountains 


164  PERFECTIONS    OF    GOD. 

were  brought  forth,  or  ever  thou  hadst  formed  the 
earth  or  the  world,  even  from  everlasting  to  everlasting 
thou  art  God."* 


SECTION  III. 

THE   BIBLE   TEACHES   THE   INDEPENDENT   GREATNESS    OF    GOD. 

"  Thine,  O  Lord,  is  the  greatness  and  the  power  and 
the  glory,  and  the  victory,  and  the  majesty :  for  all  that 
is  in  heaven  and  in  the  earth  is  thine :  thine  is  the  king- 
dom, O  Lord  and  thou  art  exalted  as  head  above  all." 
"  Who  is  so  great  a  God  as  our  God  ?"  "  O  Lord, 
my  God,  thou  art  very  great;  thou  art  clothed  with 
honour  and  majesty."  "  Great  is  the  Lord,  and  greatly 
to  be  praised  ;  his  greatness  is  unsearchable."  "  Who 
hath  measured  the  waters  in  the  hollow  of  his  hand, 
and  meted  out  heaven  with  a  span,  and  comprehended 
the  dust  of  the  earth  in  a  measure,  and  weighed  the 
mountains  in  scales,  and  the  hills  in  a  balance?  Who 
hath  directed  the  Spirit  of  the  Lord,  or  being  his  coun- 
sellor hath  taught  him?  With  whom  took  he  counsel, 
and  who  instructed  him,  and  taught  him  in  the  path  of 
judgment,  and  taught  him  knowledge,  and  showed 
him  the  way  of  understanding?  Behold,  the  nations 
are  as  a  drop  of  a  bucket,  and  are  counted  as  the 
small  dust  of  the  balance;  behold,  he  taketh  up  the 
isles  as  a  very  little  thing.  And  Lebanon  is  not  suffi- 
cient to  burn,  nor  the  beasts  thereof  sufficient  for  a 
burnt  offering.  All  nations  before  him  are  as  nothing  ; 
and  they  are  counted  to  him  less  than  nothing  and 
vanity."f 

*  Isaiah  Ivii.  15.    Deuteronomy  xxxiii.  27.    Isaiah  xl.  38 ;  xliv. 
6.  Psalm  xc.  4 ;  cii.  27,  1  Timothy  i.  17  ;  vi.  16.    Psalm  xc.  2. 
f  1  Chronicles  xxix.  11.     Psalm  cxlv.  3.    Isaiah  xl.  12 — 17. 


PERFECTIONS    OF    GOD.  165 

SECTION  IV. 

THR   BIBLE    TEACHES   THE    OMNIPRESENCE   OF   GOD. 

"  Behold  the  heaven  and  the  heaven  of  heavens  can- 
not contain  thee."  "  Am  I  a  God  at  hand,  saith  the 
Lord,  and  not  a  God  afar  off?  Do  I  not  fill  heaven 
and  earth,  saith  the  Lord  I"  "  Whither  shall  I  go  from 
thy  Spirit,  and  whither  shall  I  flee  from  thy  presence  ? 
If  I  ascend  up  into  heaven,  thou  art  there  ;  if  I  make 
my  bed  in  hell,  behold,  thou  art  there.  If  I  take  the 
wings  of  the  morning,  and  dwell  in  the  uttermost  parts 
of  the  sea ;  even  there  shall  thy  hand  lead  me,  and  thy 
right  hand  shall  hold  me."* 

SECTION  V. 

THE   BIBLE   TEACHES   THE    OMNISCIENCE    OF   GOD. 

"  The  Lord  looketh  from  heaven ;  he  beholdeth  all 
the  sons  of  men.  From  the  place  of  his  habitation  he 
looketh  upon  all  the  inhabitants  of  the  earth."  "  His 
eyes  behold  the  nations."  "  O  Lord,  thou  hast 
searched  me,  and  known  me.  Thou  knowest  my  down 
sitting  and  mine  up  rising;  thou  understandest  my 
thought  afar  off.  Thou  compassest  my  path  and  my 
lying  down,  and  art  acquainted  with  all  my  ways. 
For  there  is  not  a  word  in  my  tongue,  but,  lo,  O  Lord, 
thou  knowest  it  altogether.  Such  knowledge  is  too 
wonderful  for  me ;  it  is  high,  I  cannot  attain  unto  it. 
If  I  say,  surely  the  darkness  shall  cover  me ;  even  the 
night  shall  be  light  about  me.  Yea,  the  darkness 
hideth  not  from  thee ;  but  the  night  shineth  as  the  day ; 
the  darkness  and  the  light  are  both  alike  to  thee." 

*  1  Kings  viii.  27.    Psalm 


166  PERFECTIONS    OF    GOD. 

"  The  ways  of  man  are  before  the  Lord,  and  he  pon- 
dereth  all  his  goings."  "  The  eyes  of  the  Lord  are  in 
every  place,  beholding  the  evil  and  the  good."  "  Can 
any  hide  himself  in  secret,  that  I  shall  not  see  him  1 
saith  the  Lord."  The  Lord  searcheth  all  hearts,  and 
understandeth  all  the  imaginations  of  the  thoughts." 
"  Known  unto  God  are  all  his  works,  from  the  begin- 
ning of  the  world."  "  Neither  is  there  any  creature 
that  is  not  manifest  in  his  sight;  but  all  things  are  naked 
and  open  unto  the  eyes  of  him,  with  whom  we  have  to 
do."  "  The  Lord  is  a  God  of  knowledge,  and  by  him 
actions  are  weighed."  "  He  is  perfect  in  knowledge." 
"  His  understanding  is  infinite."* 


SECTION  VI. 

THE  BIBLE  ASCRIBES  TO  GOD  INFINITE  WISDOM,  ALMIGHTY  POWER, 
BOUNDLESS  GOODNESS,  INFLEXIBLE  JUSTICE,  UNDEVIATING  TRUTH, 
UNWAVERING  FAITHFULNESS  IMMEASURABLE  MERCY,  THE  RICHEST 
GRACE,  SPOTLESS  PURITY,  AND  GLORIOUS  HOLINESS. 

To  quote  all  the  passages  referring  to  these  attri- 
butes would  be  tedious  indeed.  They  are  scattered 
over  the  Bible ;  and  no  one  can  read  the  sacred  Scrip- 
tures with  attention,  without  observing  how  the  sacred 
writers  celebrate  them.  Let  it  be  noted  how  they 
dwell  upon  the  holiness  of  God.  He  is  every  where 
denominated,  "  The  Holy  One  of  Israel ;"  and  repre- 
sented as  being  incomparably  pure.  "  Shall  mortal 
man  be  more  just  than  God?  shall  a  man  be  more 
pure  than  his  Maker  ?  Behold  he  putteth  no  trust  in 
his  servants ;  and  his  angels  he  charged  with  folly." 

*  Psalm  xxxiii.  13, 14;  Ixvi.  7  ;  cxxxix.  1— G,  11,  12;  Proverbs 
v.  21 ;  xv.  3.  Jeremiah  xxiii.  24.  1  Chronicles  xxviii.  9.  Acts 
xv.  18.  Heb.  iv.  13.  1  Samuel  ii.  3.  Psalm  cxlvii.  5. 


PERFECTIONS    OF    GOD.  167 

"  Thou  art  of  purer  eyes  than  to  behold  evil,  and  canst 
not  look  on  iniquity."  "  And  one  cried  to  another, 
Holy,  holy,  holy,  is  the  Lord  of  Hosts :  the  whole 
earth  is  full  of  his  glory.  Then  said  I,  Woe  is  me ! 
for  I  am  undone  ;  because  I  am  a  man  of  unclean 
lips,  and  I  dwell  in  the  midst  of  a  people  of  unclean 
lips ;  for  mine  eyes  have  seen  the  king,  the  Lord  of 
hosts."* 

Moreover,  it  is  to  be  remembered,  that  Jehovah  is 
infinite  and  unchangeable  in  these  and  in  all  his  perfec- 
tions. "  I  am  the  Lord,  I  change  not."  "  Every  good 
gift  and  every  perfect  gift  is  from  above,  and  cometh 
down  from  the  Father  of  lights,  with  whom  is  no  vari- 
ableness, neither  shadow  of  turning."f 

Such  are  the  glorious  perfections  which  the  Bible 
ascribes  to  God.  Does  not  the  mind  of  the  reader  see 
that  they  belong  to  the  Supreme  Being?  Such  too  is 
the  mode  which  the  sacred  writers  have  adopted  for 
exhibiting  them,  and  such  a  specimen  of  the  language 
they  use  in  speaking  of  them.  Could  a  fitter  mode  be 
chosen  for  giving  us  a  view  of  Jehovah's  adorable  per- 
fections, or  better  language  used  for  their  appropriate 
exhibition? 

The  relations  w7hich  God  sustains  to  his  creatures, 
are  distinctly  and  fully  set  before  us  in  the  Bible. 

SECTION  VII. 

GOD    IS   REVEALED   TO   US   AS   THE    CREATOR   OF   THE    UNIVERSE. 

Heathen  philosophers  greatly  erred  in  regard  to  the 
origin  of  the  world.  Some  attributed  its  production 

*  Job  iv.  17,  18.    Hab.  i.  13.    Isaiah  vi.  3,  5. 
f  Malachi  iii.  6.    James  i.  17. 


168  PERFECTIONS    OF    GOD. 

to  a  fortuitous  concourse  of  atoms  that  had  existed 
from  eternity ;  as  if  chance,  which  never  built  a 
house,  nor  composed  a  book,  could  produce  a  world, 
in  which  are  found  displays  of  design,  intelligence 
and  wisdom,  infinitely  greater  than  can  be  found  in 
the  most  finished  writings  of  man,  or  in  the  most 
splendid  and  magnificent  palace  that  ever  adorned  the 
earth.  Others  maintained  the  world  to  be  eternal; 
and  thus  contended  for  a  position  disproved  by  their 
daily  experience,  by  every  change  of  wind,  and  by 
the  innumerable  mutations  that  are  incessantly  occur- 
ing  in.  the  world.  What  is  eternal  must  be  unchange- 
able. Had  the  world  been  eternal,  and  subject  to  its 
present  changes,  the  highest  mountains  would  have 
been  levelled  millions  of  ages  past;  the  sun  would 
have  expended  his  beams  of  light,  and  darkness  would 
have  thrown  over  this  habitation  of  man  the  pall  of 
midnight. 

The  sacred  writers  teach  a  sounder  doctrine  ;  a  doc- 
trine which  commends  itself  to  the  human  mind. 
They  exhibit  a  cause  fully  adequate  to  the  mighty 
work.  They  proclaim  the  infinite  Jehovah  as  the 
Creator  of  the  universe ;  as  calling  it  into  existence 
with  infinite  ease.  "  He  spake,  and  it  was  done ;  he 
commanded,  and  it  stood  fast."*  "  He  created  all 
things  by  the  word  of  his  power."  With  what  simpli- 
city and  sublimity  does  _  Moses  speak  on  this  sub- 
ject !  "  And  God  said,  Let  there  be  light,  and  there 
was  light.  And  God  said,  Let  there  be  a  firmament 
in  the  midst  of  the  waters,  and  let  it  divide  the  waters 
from  the  waters.  And  God  made  the  firmament,  and 
divided  the  waters  which  were  under  the  firmament 
from  the  waters  which  were  above  the  firmament: 

*  Psalm  xxxiii.  9. 


RELATIONS    OF     GOD.  1G9 

and  it  was  so.  And  God  said,  Let  there  be  lights  in 
the  firmament  of  the  heaven,  to  divide  the  day  from 
the  night ;  and  let  them  be  for  signs,  and  for  seasons, 
and  for  days  and  years :  and  let  them  be  for  lights  in 
the  firmament  of  the  heaven,  to  give  light  upon  the 
earth  :  and  it  was  so.  He  made  the  stars  also."*  In 
like  manner  speak  the  other  sacred  writers.  "  Thou, 
even  thou,  art  Lord  alone ;  thou  hast  made  heaven, 
the  heaven  of  heavens,  with  all  their  host,  the  earth, 
and  all  things  that  are  therein,  the  seas,  and  all  that  is 
therein ;  and  thou  preservest  them  all ;  and  the  host 
of  heaven  worshippeth  thee."f  "  Lift  up  your  eyes  on 
high,  and  behold,  who  hath  created  these  things,  that 
bringeth  out  their  host  by  number:  he  calleth  them  all 
by  names,  by  the  greatness  of  his  might ;  for  that  he 
is  strong  in  power:  not  one  faileth."J  "Thou  art 
worthy,  O  Lord,  to  receive  glory  and  honour,  and 
power :  for  thou  hast  created  all  things,  and  for  thy 
pleasure  they  are  and  were  created. "§ 

SECTION  VIII. 

GOD  IS  REPRESENTED  IN  THE  BIBLE  AS  THE  PRESERVER  AND 
BENEFACTOR  OF  ALL  HIS  CREATURES. 

He  upholds  all  things.  "  The  earth  and  all  the  inha- 
bitants thereof  are  dissolved :  I  bear  up  the  pillars  of 
it."  "  Upholding  all  things  by  the  word  of  his  power." 
"  By  him  all  things  consist."  "  For  in  him  we  live,  and 
move,  and  have  our  being."|| 

The  liberal  provision  which  God  has  made  to  sup- 
ply the  wants  of  all  his  creatures,  and  his  great  kind- 

*  Genesis  i.  3, 6,  7,  14,  15.  J  Isaiah  xl.  26. 

f  Nehemiah  ix.  6.  §  Rev.  iv.  11. 

11  Ps.  Ixxv.  3.    Heb.  i.  3.    Col.  i.  17.  Acts  xvii.  28. 

15 


170  RELATIONS    OF    GOD. 

ness  towards  them  are  set  forth  in  sacred  scripture 
with  inimitable  beauty.  "  Sing  unto  the  Lord  with 
thanksgiving ;  sing  praise  upon  the  harp  unto  God : 
who  covereth  the  heavens  with  clouds,  who  prepareth 
rain  for  the  earth,  who  maketh  the  grass  to  grow  upon 
the  mountains.  He  giveth  to  the  beast  his  food,  and 
to  the  young  ravens  which  cry."  "  These  all  wait 
upon  thee ;  that  thou  mayest  give  them  their  meat  in 
due  season.  That  thou  givest  them  they  gather:  thou 
openest  thy  hand,  they  are  filled  with  good."  "  O ! 
that  men  would  praise  the  Lord  for  his  goodness,  and 
for  his  wonderful  works  to  the  children  of  men." 
"  How  excellent  is  thy  loving-kindness,  O  God  !  there- 
fore the  children  of  men  put  their  trust  under  the  sha- 
dow of  thy  wings.  They  shall  be  abundantly  satisfied 
with  the  fatness  of  thy  house ;  and  thou  shalt 
make  them  drink  of  the  river  of  thy  pleasure.  For 
with  thee  is  the  fountain  of  life:  in  thy  light  shall  we 
see  light."  "  Consider  the  ravens :  for  they  neither 
sow,  nor  reap ;  which  have  neither  store-house,  nor 
barn ;  and  God  feedeth  them :  how  much  more  are 
ye  better  than  the  fowls !  And  which  of  you  by 
taking  thought  can  add  to  his  stature  one  cubit  ?  If  ye 
then  be  not  able  to  do  that  thing  which  is  least,  why 
take  ye  thought  for  the  rest  ?  Consider  the  lilies  how 
they  grow ;  they  toil  not,  they  spin  not ;  and  yet  I  say 
unto  you,  that  Solomon  in  all  his  glory  was  not 
arrayed  like  one  of  these.  If  then  God  so  clothe  the 
grass,  which  is  to  day  in  the  field,  and  to-morrow  is 
cast  into  the  oven ;  how  much  more  will  he  clothe 
you,  O  ye  of  little  faith  t  And  seek  not  ye  what  ye 
shall  eat,  and  what  ye  shall  drink,  neither  be  ye  of 
doubtful  mind.  For  all  these  things  do  the  nations 
seek  after :  and  your  Father  knoweth  that  ye  have 


RELATIONS    OF    GOD.  171 

need  of  these  things.     But  rather  seek  ye  the  king- 
dom of  God  ;   and  all  these  things  shall  be  added  unto 

o 

you."* 


SECTION  IX. 

GOD  IS    EXHIBITED  TO  US  IN  THE  SACRED  SCRIPTURE  AS  THE 
SOVEREIGN  AND  ALMIGHTY  RULER   OF  THE  UNIVERSE. 

With  what  sublimity  is  his  government  described 
by  the  inspired  writers !  "  The  Lord  hath  prepared 
his  throne  in  the  heavens,  and  his  kingdom  ruleth  over 
all."  "  Thy  throne,  O  God,  is  for  ever  and  ever  ;  the 
sceptre  of  thy  kingdom  is  a  right  sceptre."  "  Clouds 
and  darkness  are  round  about  him ;  righteousness  and 
judgment  are  the  habitation  of  his  throne."  "  And 
I  blessed  the  Most  High,  and  I  praised  and  honoured 
Him  that  liveth  for  ever ;  whose  dominion  is  an  ever- 
lasting dominion,  and  his  kingdom  is  from  generation 
to  generation :  and  all  the  inhabitants  of  the  earth  are 
reputed  as  nothing :  and  he  doeth  according  to  his 
will  in  the  army  of  heaven,  and  among  the  inhabitants 
of  the  earth :  and  none  can  stay  his  hand,  or  say 
unto  him,  What  doest  thou?"f  With  what  contempt 
does  God  treat  the  insolence  of  the  proud,  blasphem- 
ing king  of  Assyria ;  and  with  what  perfect  ease  does 
he  defeat  his  impious  designs !  "  Because  thy  rage 
against  me,  and  thy  tumult,  is  come  up  into  mine  ears, 
therefore  will  I  put  my  hook  in  thy  nose,  and  my 
bridle  in  thy  lips,  and  I  will  turn  thee  back  by  the 
way  by  which  thou  earnest.  Then  the  angel  of  the 
Lord  went  forth,  and  smote  in  the  camp  of  the  As- 
syrians a  hundred  and  fourscore  and  five  thousand : 

*  Ps.  cxlvii.  7—9  ;  civ.  27, 28 ;  cvii.  8 ;  xxxvi.  7—9.  Luke  xii.  24—30. 
f  Psalm  ciii.  19  ;  xlv.  6 ;  xcvii.  2.    Daniel  iv.  34,  35. 


172  RELATIONS    OF    GOD. 

and  when  they  arose  in  the  morning,  behold,  they 
were  all  dead  corpses.  So  Sennacherib  king  of  As- 
syria departed,  and  went  and  returned,  and  dwelt  at 
Nineveh."* 

SECTION  X. 

GOD  IS  PROCLAIMED  BY  THfE  SACRED  WRITERS  AS  THE  FINAL 

JUDGE  OF  THE  WORLD. 

In  this  great  truth  the  human  mind  finds  relief  from 
the  perplexities  that  are  sometimes  excited  by  con- 
templating the  providence  of  God  over  the  world, 
and  the  unequal  distribution  of  rewards  and  punish- 
ments. Looking  to  a  future  judgment  the  Christian 
can  account  for  the  present  prosperity  of  the  wicked 
and  the  present  adversity  of  the  righteous.  Unbelief 
may  say,  God  has  forsaken  the  earth ;  he  does  not  mind 
the  affairs  of  men :  but  faith  can  affirm  the  consoling 

o 

truth,  "  The  Lord  reigneth  ;"  and,  looking  forward  to 
a  future  judgment,  see  order  rising  out  of  confusion 
and  light  out  of  darkness. 

How  plain  and  decisive  the  language  of  the  Bible 
in  asserting  the  great  truth  of  a  future  judgment !  "  I 
the  Lord  search  the  heart,  I  try  the  reins,  even  to 
give  to  every  man  according  to  his  ways,  and  ac- 
cording to  the  fruit  of  his  doing."  "And  the  times 
of  this  ignorance  God  winked  at ;  but  now  com- 
mandeth  all  men  every  where  to  repent :  because  he 
hath  appointed  a  day  in  the  which  he  will  judge  the 
world  in  righteousness  by  that  man  whom  he  hath 
ordained ;  whereof  he  hath  given  assurance  unto  all 
men,  in  that  he  hath  raised  him  from  the  dead." 
"  When  the  Son  of  Man  shall  come  in  his  glory,  and 

*  Isaiah  xxxvii.  29,  36,  37. 


RELATIONS    OF    GOD.  173 

all  the  holy  angels  with  him,  then  shall  he  sit  upon 
the  throne  of  his  glory :  and  before  him  shall  be  ga- 
thered all  nations ;  and  he  shall  separate  them  one 
from  another,  as  a  shepherd  divideth  the  sheep  from 
the  goats."  ".For  we  must  all  appear  before  the 
judgment  seat  of  Christ ;  that  every  one  may  receive 
the  things  done  in  the  body,  according  to  that  which 
he  hath  done,  whether  it  be  good  or  bad."  "  There- 
fore judge  nothing  before  the  time,  until  the  Lord 
come,  who  will  bring  to  light  the  hidden  things  of 
darkness,  and  will  make  manifest  the  counsels  of  the 
heart."  "  And  I  saw  the  dead,  both  small  and  great, 
stand  before  God ;  and  the  books  were  opened:  and 
another  book  was  opened,  which  is  the  book  of  life : 
and  the  dead  were  judged  out  of  those  things  which 
were  written  in  the  books,  according  to  their  works." 
"  Then  shall  the  king  say  unto  them  on  his  right 
hand,  Come,  ye  blessed  of  my  Father,  inherit  the 
kingdom  prepared  for  you  from  the  foundation  of  the 
world.  Then  shall  he  say  unto  them  on  his  left  hand, 
Depart  from  me,  ye  cursed,  into  everlasting  fire  pre- 
pared for  the  devil  and  his  angels.  And  these  shall  go 
into  everlasting  punishment;  but  the  righteous  into  life 
eternal."* 

Such  is  God  according  to  the  Bible ;  these,  his  per- 
fections, and  these,  the  relations  he  sustains  to  his 
creatures.  He  is  the  eternal,  independent,  immense, 
every  where  present,  omniscient,  and  almighty  Being ; 
infinitely  wise  and  good,  righteous  and  holy,  true  and 
faithful,  merciful,  gracious  and  forgiving  :  in  a  word, 
infinitely  great,  good,  and  glorious ;  unchangeable  in 
his  being  and  perfections,  in  his  purposes,  happiness, 

*  Jer.  xvii.  10.    Acts  xvii.  30,  31.    Matt.  xxv.   31,  32.    2  Cor. 
v.  10.  1  Cor.  iv.  5.    Rev.  xx.  12.    Matt.  xxv.  34,  41,  46, 

15* 


174  RELATIONS    OF    GOD. 

and  glory.  He  is  the  Almighty  Creator  of  heaven 
and  earth,  who  spake  the  universe  into  existence ;  he 
upholds  by  his  power  all  worlds,  supplies  from  his 
bounty  the  wants  of  every  creature ;  he  inspects  and 
controls  the  conduct  of  men,  and  overrules  all  their 
actions;  he  will,  in  the  last  day,  judge  the  whole 
human  race,  bestow  on  the  righteous  everlasting  life, 
but  condemn  the  wicked  to  everlasting  misery.  What 
an  awful,  glorious,  lovely  Being !  How  worthy  of 
the  praise,  and  love,  and  obedience  of  all  intelligent 
creatures !  Must  not  every  reasonable  mind  assent 
to  all  this  as  true  1  Does  it  not  accord  with  the  judg- 
ment of  our  understanding,  just  as  the  light  does  with 
the  eye  1  Does  not  this  exhibition  of  the  character, 
perfections,  and  relations  of  God,  carry  with  it  its  own 
and  irresistible  evidence  ?  Is  it  not  seen,  in  its  own 
light,  to  be  true  ? 

SECTION  XI. 

MANNER   OF   THE   SACRED    WRITERS. 

The  manner  in  which  the  sacred  writers  have 
delivered  their  instructions,  is  worthy  of  particular 
consideration.  No  doubt,  no  hesitancy  appears  in  it. 
They  speak  with  perfect  confidence,  as  men  fully 
assured  that  they  are  speaking  the  truth.  How  is 
this  phenomenon  to  be  accounted  for  1  By  whom 
were  these  men  instructed  ?  Who  taught  them  to 
speak  of  God  in  a  way  so  becoming  his  infinite 
majesty?  Not  the  learning  of  the  day.  When 
Moses  and  the  prophets  wrote,  when  Paul  and  the 
Apostles  preached,  the  world  was  full  of  error  in 
regard  to  religion.  Idolatry  prevailed  among  all 
nations,  except  the  Hebrews;  and  they  frequently 


HISTORY    OF    MAN.  175 

were  guilty  of  this  stupid  sin.  The  true  knowledge 
of  God  had  become  nearly  extinct.  Yet  these  men, 

•/ 

who  live  among  a  people,  not  remarkable  for  science 
or  literature,  have,  in  opposition  to  prevailing  errors, 
written  of  God  and  his  perfections,  of  his  works  and 
government,  in  a  way  far  surpassing  the  writings  of 
the  wisest  and  most  celebrated  heathen  philosophers. 
How  shall  this  be  explained  ?  How  can  it  be  explain- 
ed, but  by  referring  to  the  true  source  of  wisdom,  by 
believing  they  were  taught  of  God,  and  wrote  under 
the  inspiration  of  the  Holy  Ghost  ?  Must  not  the  book 
which  contains  such  heavenly  and  necessary  instruc- 
tions be  divine  1  Is  it  not  the  gift  of  God  ? 


CHAPTER   II. 

WHAT   THE    BIBLE    TEACHES   OF   MAN. 

THE  Bible  furnishes  us  with  the  natural,  moral,  and 
future  history  of  man. 

SECTION  I. 

THE   NATURAL    HISTORY   OF    MAN. 

By  Moses  we  are  taught  that,  on  the  sixth  day,  it 
pleased  God  to  create  out  of  the  dust  of  the  ground 
the  first  human  pair,  and  that  he  breathed  into  them 
the  breath  of  life ;  that  this  happy  and  innocent  pair 
were  placed  in  paradise,  a  garden  planted  by  the 
Lord  with  every  tree  and  shrub  that  could  beautify 
and  adorn  it;  that  they  lived  in  this  delightful  garden, 
till  they  wrere  expelled  from  it,  on  account  of  their  sin 


176  HISTORY    OF    MAN. 

in  eating  the  forbidden  fruit ;  and  that  from  this  one 
pair  have  sprung  all  the  nations  of  the  world,  and 
every  human  being.  Cain  and  Abel  were  their  first 
two  sons.  Provoked  by  envy  at  the  divine  approba- 
tion of  his  brother's  offering,  Cain  slew  his  righteous 
brother,  and  brought  on  himself  the  curse  of  the 
Almighty.  Of  this  murderer  the  sacred  historian  gives 
some  account,  and  traces  his  descendants  through  se- 
veral generations.  In  place  of  Abel  was  born  Seth, 
whose  posterity  is  specially  noticed  down  to  the  time 
of  Noah ;  when  God,  in  his  just  wrath  at  the  apostasy 
and  prevailing  wickedness  of  the  human  race,  brought 
upon  the  world  a  universal  deluge ;  which  destroyed 
the  whole  race  of  man,  with  the  exception  of  Noah  and 
his  family.  Noah  became  the  great  progenitor  of  the 
postdiluvian  race. 

By  his  three  sons,  Shem,  Ham,  and  Japhet,  was  the 
world,  after  the  flood  peopled.  In  the  tenth  chapter  of 
Genesis,  Moses  has  given  an  account  of  their  descen- 
dants ;  from  which  learned  men  have,  with  much  pro- 
bability, shown  what  portions  of  the  earth  were  occu- 
pied by  the  different  branches  of  Noah's  family.  Paul, 
in  his  address  to  the  Athenians,  affirms  that "  God  hath 
made  of  one  blood  all  the  nations  of  men  for  to  dwell 
on  all  the  face  of  the  earth."* 

Is  not  this  natural  history  of  man  true?  Who  can 
disprove  it  ?  Will  difference  in  colour  be  urged  as  an 
objection  against  the  unity  of  the  human  family? 
This  difference,  which  is  only  external,  can  be  ac- 
counted for  by  the  effects  of  climiate,  habits  of  living, 
and  other  causes.  But  if  adequate  causes  could  not 
be  assigned,  the  common  origin  of  our  race  ought  not 
to  be  questioned ;  when  we  consider  how  alike  all 

*  Acts  xvii.  26. 


HISTORY    OF    MAN.  177 

men  are  in  the  structure  of  their  bodies,  in  the  faculties 
of  their  minds,  in  their  moral  constitution,  and  in  all 
their  essential  points. 

SECTION  II. 

THE  BIBLE  CONTAINS  THE  MORAL   HISTORY  OF  MAN. 

Man  was,  at  his  first  creation,  a  perfect  creature, 
adorned  with  the  moral  image  of  his  Creator ;  perfect- 
ly free  from  sin,  disposed  and  able  to  do  the  will  of 
God.  With  this  holy  creature,  enriched  with  heavenly 
endowments,  and  formed  for  immortality,  the  Most 
High  condescended  to  enter  into  a  covenant ;  promising 
life  to  obedience,  and  threatening  death  to  disobedience. 
But  endowed  as  he  was  with  ample  ability  to  keep  the 
divine  law,  and  prompted  by  the  most  powerful  motives 
to  obedience,  he  was,  by  the  artifices  of  Satan,  seduced 
to  eat  of  the  forbidden  fruit,  and  thus  to  transgress  the 
divine  law,  to  the  ruin  of  himself  and  all  his  pos- 
terity.* 

Here  is  the  origin  of  all  the  sin  and  misery  in  the 
world.  All  may  be  traced  to  the  first  sin  of  man  in 
paradise.  That  sin  opened  a  deluge  of  wickedness 
and  misery,  that  has  never  ceased  to  roll  onward  its 

•/  ' 

destructive  waves.  "  By  one  man,"  says  Paul,  "  sin 
entered  into  the  \vorld,  and  death  by  sin ;  and  so  death 
passed  upon  all  men,  for  that  all  have  sinned.  By 
the  offence  of  one  judgment  came  upon  all  men  to 
condemnation.  By  one  man's  disobedience  many 
wrere  made  sinners."f  The  sacred  writers  represent 
our  fallen  race  as  being  exceedingly  depraved.  "  And 

*  See  the  first  three  chapters  in  Genesis,    f  Rom.  v.  12,  18,  19. 


178 


HISTORY    OF    MAN. 


God  saw  that  the  wickedness  of  man  was  great  in  the 
earth,  and  that  every  imagination  of  the  thoughts  of 
his  heart  was  only  evil  continually."  "  The  carnal 
mind  is  enmity  against  God  :  for  it  is  not  subject  to 
the  law  of  God,  neither  indeed  can  be."  "  You  hath 
he  quickened,  who  were  dead  in  trespasses  and  sins."* 
Is  not  this  moral  history  of  man  true  ?  Does  it  not 
commend  itself  to  the  reflecting  mind  ?  Here  is  given 
a  rational  account  of  the  universal  prevalence  of  de- 
pravity in  the  world.  The  fact  that  all  men  are  sinners 
is  undeniable ;  and  the  universality  of  the  disease  shows 
it  must  have  some  common  origin.  But  what  that 
origin  was,  the  wisdom  of  the  world  could  not  disco- 
ver. Philosophers  speculated  about  it  in  vain.  They 
were  as  ignorant  in  this  matter  as  the  common  people. 
But  Moses  and  other  writers  of  the  Bible  have  reveal- 
ed the  sad,  but  interesting  truth.  They  have  traced  up 
the  universal  depravity  of  men,  of  all  ages,  to  one  com- 
mon source,  the  apostasy  of  the  first  man,  the  father  of 
the  human  race.  This  explains  facts,  which,  without 
this  information,  could  not  be  explained.  This  ac- 
counts for  the  early  evidences  of  depravity  seen  in  the 
temper  and  conduct  of  children,  prior  to  the  time  when 
they  feel  the  influence  of  example ;  and  for  the  fact  that 
infants  suffer  pain,  sickness,  and  death.  "  Neverthe- 
less death  reigned  from  Adam  to  Moses,  even  over 
them  that  had  not  sinned  after  the  similitude  of  Adam's 
transgression,  who  is  the  figure  of  him  that  was  to 
come."f 

*  Genesis  vi.  5;  Romans  viii.  7  ;  Ephesians  ii.  1. 
f  Romans  v.  14. 


HISTORY    OF    MAN.  179 

SECTION  III. 

THE  BIBLE  HAS  ALSO  FURNISHED  US  WITH  THE  FUTURE  HISTORY 

OF  OUR  RACE. 

The  Bible  teaches  distinctly  that  man  is  immortal ; 
that  his  spirit  will  survive  the  stroke  of  death,  by 
which  the  body  is  deprived  of  life  and  reduced  to  its 
original  elements,  dust  and  ashes;  that  we  shall  exist, 
after  death,  in  a  state  of  happiness  or  misery,  accord- 
ing to  our  conduct  in  the  present  life ;  that  the  dead 
will  be  raised  in  the  last  day,  and  all  mankind  be 
summoned  to  appear  before  the  bar  of  God,  to  undergo 
a  strict  and  impartial  judgment ;  and  that  the  right- 
eous will  be  adjudged  to  everlasting  blessedness  and 
glory,  and  the  wicked  condemned  to  everlasting 
shame  and  misery.  That  this  doctrine  is  exceedingly 
interesting,  can  be  denied  by  no  sober  and  reflecting 
man.  And  is  it  not  true,  as  well  as  interesting  1 
None  will  venture  to  contradict  it,  but  men  whose 
guilt  dreads  the  thought  of  a  future  state,  and  whose 
crimes  induce  them  to  wish  to  lose  their  existence  in 
the  grave.  Immortality  accords  with  the  nature  of 
man  and  the  attributes  of  his  Creator.  Is  it  not 
reasonable  to  believe  that  a  creature  endowed  with 
such  noble  faculties,  so  capable  of  constant  and  pro- 
gressive improvement,  was  designed  to  exist  for  a 
much  longer  period  than  he  is  permitted  to  spend  in 
this  world?  Is  it  not  reasonable  to  believe  that  the 
righteous  Sovereign  of  the  universe  will  hereafter  cor- 
rect the  apparent  disorders  prevalent  in  this  distant 
province  of  his  universal  empire,  by  a  future  judg- 
ment, when  he  shall  give  to  every  man  his  due ;  when 
the  proud  oppressor  shall  be  put  down,  and  the  hum- 
ble and  pious  Christian  freed  from  his  cruel  oppres- 


180  HISTORY    OF.  MAN. 

sion,  and  exalted  in  honour?  To  the  truth  of  this, 
has  not  every  man  a  witness  in  himself?  What  but 
a  judgment  to  come  does  conscience  indicate,  when  it 
rebukes  the  midnight  transgressor,  and  makes  him 
tremble,  when  he  commits  in  secret  and  in  darkness 
a  sin  that  has  been  witnessed  by  no  human  eye  ?  Is 
not  the  impression  of  this  belief  on  the  public  and 
popular  mind,  a  matter  of  the  first  importance  to  the 
welfare  and  stability  of  human  society?  What  can 
be  a  better  defence  against  the  prevalence  of  destruc- 
tive crimes,  and  a  more  powerful  inducement  to  the 
practice  of  every  virtue  ?  Extinguish  this  belief,  and 
what  wrill  human  laws  avail  to  secure  the  rights  of 
the  weak  against  invasion,  injustice,  violence,  and 
wickedness  ? 

An  indistinct  impression  of  a  future  state  of  rewards 
and  punishments,  was  always  prevalent,  more  or  less, 
among  the  heathen.  Their  poets  sung  of  such  a  state, 
and  their  philosophers  reasoned  on  the  subject,  with 
doubtful  and  wavering  arguments.  But  the  sacred 
writers  speak  on  the  subject  with  the  confidence  of 
men  assured  they  were  uttering  the  truth.  They  use 
no  feeble  arguments ;  no  doubt  is  discoverable  in  their 
writings.  They  speak  as  eye  and  ear-witnesses  de- 
liver their  testimony.  Hear  their  language.  "  Let 
not  your  hearts  be  troubled ;  ye  believe  in  God,  believe 
also  in  me.  In  my  Fathers  house  are  many  man- 
sions :  if  it  W7ere  not  so,  I  would  have  told  you.  I  go 
to  prepare  a  place  for  you.  And  if  I  go  and  prepare 
a  place  for  you,  I  will  come  again,  and  receive  you 
to  myself;  that  where  I  am,  there  ye  may  be  also." 
"  For  our  light  affliction,  which  is  but  for  a  moment, 
worketh  for  us  a  far  more  exceeding  and  eternal 
weight  of  glory:  while  we  look  not  at  the  things 


HISTORY    OF    MAN.  181 

which  are  seen,  but  at  the  things  which  are  not  seen : 
for  the  things  which  are  seen  are  temporal ;  but  the 
things  which  are  not  seen  are  eternal.  For  we  know 

o 

that  if  our  earthly  house  of  this  tabernacle  were  dis- 

t/ 

solved,  we  have  a  building  of  God,  an  house  not  made 
w7ith  hands,  eternal  in  the  heavens.  For  in  this  we 
groan,  earnestly  desiring  to  be  clothed  upon  with  our 
house  which  is  from  heaven :  if  so  be  that  being 
clothed  we  shall  not  be  found  naked.  For  we  that 
are  in  this  tabernacle  do  groan,  being  burdened :  not 
for  that  we  would  be  unclothed,  but  clothed  upon, 
that  mortality  might  be  swallowed  up  of  life."  "  I 
have  fought  a  good  fight ;  I  have  kept  the  faith. 
Henceforth  there  is  laid  up  for  me  a  crown  of  right- 
eousness, which  the  Lord,  the  righteous  Judge  will 
give  to  me  in  that  day ;  and  not  to  me  only,  but  to  all 
them  that  love  his  appearing."  "  For  if  we  believe 
that  Jesus  died  and  rose  again,  even  so  them  also 
which  sleep  in  Jesus,  will  God  bring  with  him.  For 
this  we  say  unto  you,  by  the  word  of  the  Lord,  that 
we  which  are  alive,  and  remain  unto  the  coming  of 
the  Lord,  shall  not  prevent  them  which  are  asleep. 
For  the  Lord  himself  shall  descend  from  heaven  with 
a  shout,  with  the  voice  of  the  archangel,  and  with  the 
trump  of  God ;  and  the  dead  in  Christ  shall  rise  first. 
Then  we  which  are  alive  and  remain,  shall  be  caught 
up  together  with  them  in  the  clouds,  to  meet  the  Lord 
in  the  air :  and  so  shall  we  be  ever  with  the  Lord." 
"  But  the  day  of  the  Lord  will  come  as  a  thief  in  the 
night ;  in  the  which  the  heavens  shall  pass  away  with 
a  great  noise,  and  the  elements  shall  melt  with  fervent 
heat ;  the  earth  also  and  the  works  that  are  therein 
shall  be  burned  up.  Seeing  then  that  all  these  things 
shall  be  dissolved,  what  manner  of  persons  ought  ye 

16 


182  HISTORY    OF    MAN. 

to  be  in  all  holy  conversation  and  godliness ;  looking 
for  and  hasting  unto  the  coming  of  the  day  of  God, 
wherein  the  heavens  being  on  fire  shall  be  dissolved, 
and  the  elements  shall  melt  with  fervent  heat  ?  Never- 
theless we,  according  to  his  promise,  look  for  new 
heavens  and  a  new  earth,  wherein  dwelleth  righteous- 
ness. Wherefore,  beloved,  seeing  that  ye  look  for  such 
things,  be  diligent  that  ye  may  be  found  of  him  in  peace, 
without  spot,  and  blameless."  "  Behold,  I  show  you  a 
mystery  ;  we  shall  not  all  sleep,  but  we  shall  all  be 
changed  ;  in  a  moment,  in  the  twinkling  of  an  eye,  at 
the  last  trump :  for  the  trumpet  shall  sound,  and  the 
dead  shall  be  raised  incorruptible,  and  we  shall  be 
changed.  For  this  corruptible  must  put  on  incorrup- 
tion,  and  this  mortal  must  put  on  immortality.  So 
when  this  corruptible  shall  have  put  on  incorruption, 
and  this  mortal  shall  have  put  on  immortality, 
then  shall  be  brought  to  pass  the  saying  that  is  written, 
Death  is  swallowed  up  in  victory.  O  death,  where  is 
thy  sting?  O  grave,  where  is  thy  victory?  The  sting 
of  death  is  sin  ;  and  the  strength  of  sin  is  the  law.  But 
thanks  be  to  God,  which  giveth  us  the  victory  through 
our  Lord  Jesus  Christ."* 


SECTION  IV. 

INSPIRATION   OF   THE    SACRED   WRITERS. 

From  these  quotations  it  is  apparent  how  much  at 
home  the  sacred  writers  are,  when  speaking  of  future 
and  eternal  things.  They  speak  of  them  as  of  things 
with  which  they  are  familiarly  acquainted.  No 

*  John  xiv.  1—3.    2  Cor.  iv.  17,  18;  v.  1—4.    2  Tim.  iv.  7,  8. 
1  Thess.  iv.  14—17.    2  Pet.  iii.  10—14.    1  Cor.  xv.  51—57. 


HISTORY    OF    MAN.  183 

doubt,  no  hesitancy  rests  upon  their  minds.  They 
speak  what  they  know.  They  are  fully  assured  of 
the  truth.  Whence  did  they  gain  this  knowledge 
and  full  conviction  1  Not  from  the  writings  of  heathen 
philosophers.  Such  knowledge  could  not  be  found  in 
their  schools.  Philosophers  needed  to  be  taught  these 
great  truths,  as  much  as  the  common  people.  Nor  did 
they  derive  their  information  from  the  Jewish  schools ; 
for  they  never  studied  in  them.  Paul  indeed  was  a 
pupil  of  the  celebrated  Gamaliel ;  and  from  him  he  may 
have  learned  a  future  state  of  rewards  and  punish- 
ments ;  for  it  was  taught  in  the  writings  of  Moses  and 
the  prophets.  But  the  light  which  he  and  his  fellow 
apostles  threw  around  the  things  of  a  future  world,  was 
far  superior  to  that  which  Moses  and  the  prophets  had 
imparted  to  the  ancient  church.  Whence  then  did  they 
derive  this  superior  light?  Who  made  these  illiterate 
men  wiser  than  heathen  philosophers,  and  wiser  than 
all  the  teachers  \vho  had  ever  gone  before  them  ?  How 
is  this  phenomenon  to  be  solved  ?  Were  not  these  men 
taught  from  above  ?  How  could  they  speak  of  hea- 
venly and  eternal  things,  with  such  propriety,  confi- 
dence, and  dignity,  if  they  had  not  been  inspired 
with  heavenly  wisdom  ?  Inspiration  from  above  they 
claimed  ;  and  do  not  their  invaluable  writings  fully 
sustain  the  truth  of  their  claim  ] 


f 
184  MORAL    CODE. 


CHAPTER  III. 

MORAL   CODE    OF   THE    BIBLE. 

THE  moral  code  contained  in  the  Bible,  furnishes  evi- 
dence of  its  inspiration  and  decisive  authority. 

It  bears  the  impress  of  its  heavenly  origin.  So  ex- 
cellent, so  reasonable,  so  pure,  so  holy,  so  spiritual,  so 
perfect  is  it,  that  it  could  have  proceeded  only  from  in- 
finite wisdom  and  goodness.  Human  minds,  blinded, 
depraved,  and  prejudiced  as  they  are  by  sin,  could  not 
be  the  authors  of  such  a  system  of  morals.  That  the 
reader  may  be  convinced  of  this,  we  shall  lead  him  to 
examine  the  moral  code  of  the  Bible,  under  the  follow- 
ing heads. 

SECTION  I. 

THE    SUMMARIES    OF   DUTY   FOUND    IN   THE    BIBLE. 

The  first  we  meet  with  in  reading  the  Scriptures  is 
the  ten  commandments ;  which  the  Bible  affirms  were 
engraven  on  two  tables  of  stone  by  the  finger  of  God, 
and  delivered  by  Moses  to  the  children  of  Israel.  The 
first  table  contained  the  duties  we  owe  to  God;  and 
the  second,  the  duties  we  owe  to  our  fellow  creatures. 
Short  as  these  commandments  are,  they  are  exceed- 
ingly comprehensive.  They  embrace  the  whole  round 
of  duty. 

That  they  are  to  be  explained  in  the  utmost  lati- 
tude, is  manifest  from  the  nature  of  man,  from  the  last 
commandment,  which  prohibits  covetousness,  and 
especially  from  the  consideration  that  they  prescribe 


MORAL    CODE.  185 

the  duties  we  owe  to  a  Being  of  infinite  knowledge  and 
purity.  Besides,  the  Bible  teaches  us  thus  to  interpret 
the  law.  "  Ye  have  heard  that  it  was  said  by  them  of 
old  time,  Thou  shalt  not  commit  adultery;  but  I  say 
unto  you,  That  whosoever  looketh  on  a  woman  to  lust 
after  her,  hath  committed  adultery  with  her  already  in 
his  heart."  "  Whosoever  hateth  his  brother  is  a  mur- 
derer."* How  admirable  this  summary  of  duty ! 
Nothing  like  it  can  be  found  in  all  the  writings  of  hea- 

o  O 

then  philosophers. 

A  still  shorter  summary  is  pointed  out  by  our  great 
teacher,  Jesus  Christ.  Being  asked  by  a  Jewish 
lawyer,  "  Which  is  the  great  commandment,  in  the 
law  ?"  he  replied,  "  Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  all  thy  soul,  and  with  all 
thy  mind.  This  is  the  first  and  great  commandment. 
And  the  second  is  like  unto  it,  Thou  shalt  love  thy 
•neighbour  as  thyself.  On  these  two  commandments 
hang  all  the  law  and  the  prophets."!  These  two 
precepts  comprehend,  beyond  doubt,  every  human 
obligation  and  duty.  From  such  love  in  the  heart, 
every  act  of  duty  to  God  and  man,  would  as  certainly 
follow,  as  a  pure  stream  would  flow  from  a  full  and 
pure  fountain.  No  man  can  love  God  in  this  perfect 
manner,  and  refuse  to  do  any  thing  he  requires.  He 
would  delight  to  do  his  whole  will.  And  equally 
certain  is  it,  that  he  would,  under  the  influence  of  such 
love  to  God,  love  his  neighbour  as  himself:  and  loving 
his  neighbour  in  this  perfect  manner,  he  would 
abstain  from  doing  him  any  injury,  and  cheerfully 
render  to  him  whatever  was  due.  The  obedience 
which  God  demands  is  the  obedience  of  love.  It  must 
spring  from  love.  Love  is  the  life  and  soul  of  obe- 

*  Matt.  v.  27,  28.    1  John  lii.  15.         f  Matt.  xxii.  36—40. 

16* 


186 


MORAL    CODE. 


dience.  Destitute  of  this  animating  principle,  all  exter- 
nal acts  of  homage,  how  correct  and  beautiful  soever 
they  may  appear,  are  like  a  lifeless  corpse. 

Does  not  this  summary  of  duty  commend  itself  to 
every  human  mind  ?  Is  it  not  seen,  in  its  own  light, 
to  be  perfectly  reasonable  ?  Who  can  deny  that  we 
ought,  in  this  manner  to  love  infinite  excellence  and 
loveliness  ?  Who  can  refuse  to  admit  the  justice  of  the 
precept  that  requires  us  to  love  as  ourselves  our  neigh- 
bour, who  is  "  bone  of  our  bone,  and  flesh  of  our 
flesh  ?"  To  find  in  the  volumes  of  pagan  philosophers 
any  thing  comparable  to  this  summary  of  moral  duty, 
would  be  a  vain  attempt. 

The  Saviour's  golden  rule  has  been  justly  admired : 
"  All  things  whatsoever  ye  would  that  men  should  do 
to  you,  do  ye  even  so  to  them."*  It  sheds  light  to 
dispel  the  illusions  of  selfishness,  and  brings  convic- 
tion to  the  conscience.  What  a  cluster  of  duties,  most 
attractively  exhibited,  do  we  see  in  that  passage  of 
Paul :  "  Finally,  brethren,  whatsoever  things  are  true, 
whatsoever  things  are  honest,  whatsoever  things  are 
just,  whatsoever  things  are  pure,  whatsoever  things 
are  lovely,  whatsoever  things  are  of  good  report ;  if 
there  be  any  virtue,  and  if  there  be  any  praise,  think 
on  these  things."-)- 

SECTION  II. 

THE   DETAILS    OF   DUTY. 

In  respect  to  God  there  are  particular  precepts  re- 
quiring us  to  fear,  to  seek,  to  reverence,  and  to  wor- 
ship him;  to  believe,  to  trust,  to  hope,  to  delight,  and 
to  rejoice  in  him ;  to  honour,  to  obey,  and  to  glorify 

*  Matt.  vii.  12.  t  Phil-  iv.  8. 


THE    MORAL    CODE.  187 

him.  In  respect  to  ourselves  there  are  precepts  enjoin- 
ing temperance  in  eating  and  drinking,  chastity  and 
purity,  contentment  with  our  condition,  activity  and 
industry,  meekness  and  humility,  resignation,  patience 
and  fortitude.  In  respect  to  others,  the  precepts  of  the 
Bible  require  us  to  love  all  men,  without  excepting  our 
enemies ;  to  be  honest  in  all  our  dealings  ;  to  be  just  in 
every  transaction ;  to  live  in  peace  with  all  men,  as  far 
as  it  may  be  possible ;  to  be  merciful  towards  the  un- 
fortunate, giving  alms  to  the  poor,  and  relieving  the  op- 
pressed ;  to  be  gentle  in  our  deportment ;  to  love  our 
enemies,  and  to  forgive  them,  to  pray  for  and  do  them 
good ;  and  to  let  our  light  shine  before  others,  that  they 
may  be  incited  to  imitate  our  example,  and  constrained 
to  glorify  God. 

These  and  a  variety  of  other  duties  are  inculcated  in 
the  sacred  Scriptures.  The  duties,  too,  growing  out 
of  the  different  relations  of  life ;  such  as  the  relation 
between  husband  and  wife,  parents  and  children, 
masters  and  servants,  pastors  and  people,  rulers  and 
citizens,  are  all  particularly  specified.  But  to  exhibit 
in  quotations  all  the  duties  referred  to,  would  require  a 
transcription  of  a  large  portion  of  the  Bible. 

Mark  the  wisdom  manifested  in  this  moral  code. 
The  summaries  of  duty  can  be  easily  committed  to 
memory,  without  burdening  it ;  while  the  copious  de- 
tails in  the  various  branches  of  moral  obligation,  serve 
to  explain  the  meaning  of  the  summaries,  and  to  assist 
us  in  applying  the  general  rules  to  particular  cases  as 
they  rise  in  life, 


188  SPIRITUALITY    OF 

SECTION  III. 

THE  SPIRITUAL  NATURE  OF  THE  MORAL  CODE. 

The  Bible  does  not  overlook  external  conduct.  It 
prescribes  rules  for  the  due  government  of  our  out- 
ward actions,  and  requires  their  submission  to  divine 
authority.  "  Let  not  sin,  therefore,  reign  in  your  mortal 
bodies,  that  ye  should  obey  it  in  the  lusts  thereof. 
Neither  yield  ye  your  members  as  instruments  of  un- 
righteousness unto  sin :  but  yield  yourselves  unto 
God,  as  those  that  are  alive  from  the  dead,  and  your 
members  as  instruments  of  righteousness  unto  God."* 
Outward  actions  are  an  index  to  the  inward  temper. 
"  Out  of  the  abundance  of  the  heart  the  mouth  speak- 
eth."f  But  external  conduct  will  not  satisfy  the 
claims  of  the  divine  law.  It  is  inadequate  to  meet 
its  demands ;  and  it  may  be  deceptive.  A  man  may 
give  alms  to  be  seen  of  men;  or  he  may  pretend 
great  compassion  for  the  needy  and  distressed ;  he 
may  say,  "  Be  ye  warmed,  and  filled,"  but  with- 
hold the  necessary  food  and  clothing.  Here  that  cor- 
respondence between  the  state  of  the  heart  and  the 
outward  actions,  which  the  divine  law  requires,  is 
broken.  The  Bible  connects  principle  and  conduct 
together,  and  insists  on  the  obedience  of  both.  It  de- 
mands a  pure  heart  and  a  holy  life.  But  it  insists 
chiefly  on  the  former.  In  the  religion  of  the  Bible, 
the  heart  is  every  thing.  The  great  claim  which  God 
prefers  is  this :  "  My  son,  give  me  thine  heart."  While 
this  is  withheld  no  offering  can  be  acceptable.  "  There- 
fore also  now,  saith  the  Lord,  Turn  ye  even  unto  me 
will  all  your  heart,  and  with  fasting,  and  with  weep- 

*  Rom.  vi.  12, 13.  f  Matt-  xii«  34- 


THE    MORAL    CODE.  189 

ing,  and  with  mourning :  and  rend  your  heart,  and  not 
your  garments,  and  turn  unto  the  Lord  your  God : 
for  he  is  gracious  and  merciful,  slow  to  anger  and  of 
great  kindness,  and  repenteth  him  of  the  evil."  "  The 
sacrifices  of  God  are  a  broken  spirit ;  a  broken  and  a 
contrite  heart,  O  God,  thou  wilt  not  despise."'  "  Now 
the  end  of  the  commandment  is  charity  out  of  a  pure 
heart,  and  of  a  good  conscience,  and  of  faith  unfeigned." 
"  Who  shall  ascend  into  the  hill  of  the  Lord  ?  or  who 
shall  stand  in  his  holy  place  ?  He  that  hath  clean 
hands  and  a  pure  heart."  "  Blessed  are  the  pure  in 
heart  for  they  shall  see  God."*  Such  importance 
does  the  Bible  attach  to  the  obedience  of  the  heart. 
It  is  the  altar  that  sanctifies  the  gift.  Without  it  no 
homage,  however  profound,  no  sacrifice  how  costly 
soever,  no  faith  however  strong,  can  avail  to  obtain 
divine  approbation.  With  what  force  and  energy 
does  Paul  assert  this  truth  !  Love,  in  his  view,  has 
pre-eminence  over  every  other  grace.  He  shows 
it  to  be  essential  to  the  Christian  character.  *•  Though 
I  speak  with  the  tongues  of  men  and  of  angels,  and 
have  not  charity,  I  am  become  as  sounding  brass,  or 
a  tinkling  cymbal.  And  though  I  have  the  gift  of 
prophecy,  and  understand  all  mysteries,  and  all  know- 
ledge ;  and  though  I  have  all  faith,  so  that  I  could  re- 
move mountains,  and  have  not  charity,  I  am  nothing. 
And  though  I  bestow  all  my  goods  to  feed  the  poor, 
and  though  I  give  my  body  to  be  burned,  and  have 
not  charity,  it  profiteth  me  nothing."  And  then  after 
a  beautiful  description  of  charity  (love,)  the  apostle 
adds,  "  And  now  abideth  faith,  hope,  charity,  these 

*  Proverbs  xxiii.  26.    Joel  ii.  12,  13.    Psalm  li.  17.    1  Tim.  i.  5. 
Psalm  xxiv.  3,  4.    Matt.  v.  8. 


190  PERFECTION    OF 

three;  but  the  greatest  of  these  is  charity."*  In 
what  system  of  morals  framed  by  human  wisdom, 
will  you  find  such  pre-eminence  given  to  the  heart? 
Men,  untaught  by  the  Spirit  of  God,  turn  away  from 
the  true  spring  of  obedience ;  and  instead  of  labour- 
ing to  purify  the  spring,  spend  their  efforts  in  endea- 
vouring to  cleanse  the  streams.  They  assign  the  pre- 
eminence to  manners  and  outward  behaviour.  Like 
the  Pharisees  of  old  they  wash  "  the  outside  of  the 
cup  and  of  the  platter,"  and  pay  but  little  or  no  atten- 
tion to  the  defilements  within.  The  obvious  truth 
stated  by  our  Lord  is  overlooked  :  "  A  good  man  out 
of  the  good  treasure  of  the  heart,  bringeth  forth  good 
things ;  and  an  evil  man  out  of  the  evil  treasure, 
bringeth  forth  evil  things."f  As  the  Bible  traces  all 
obedience  to  the  heart,  so  it  traces  all  disobedience  to 
the  same  source :  "  Out  of  the  heart  proceed,"  says 
the  great  teacher,  "  evil  thoughts,  murders,  adulteries, 
fornications,  thefts,  false  witness,  blasphemies."  The 
heart  forms,  in  the  eye  of  God,  the  character  of  every 
man.  "  Man  looketh  on  the  outward  appearance, 
but  the  Lord  looketh  on  the  heart."  "  All  the  ways 
of  a  man  are  clean  in  his  own  eyes ;  but  the  Lord 
weigheth  the  spirits."  "And  all  the  churches  shall 
know  that  I  am  he  that  searcheth  the  reins  and 
hearts ;  and  I  will  give  to  every  one  of  you  according 
to  your  works."J 

SECTION  IV. 

THE  PERFECTION  OP  THE  BIBLE'S  MORAL  CODE. 

No  commutation  of  one  duiy  for  another  is  allow- 
ed.    To  Saul  who  alleged  he  had  obeyed  the  voice  of 

*  1  Cor.  xiii.  '1—3,  13.  f  Matt.  xii.  35 ;  xv.  19. 

I  Sam.  xvi.  7.    Prov.  xvi.  2.    Rev.  ii.  23. 


THE    MORAL    CODE.  191 

the  Lord,  Samuel  replied,  "  Hath  the  Lord   as  great 
delight  in  burnt-offerings  and   sacrifices,  as  in  obevin^ 

d?  ^2  *,-          £5 

the  voice  of  the  Lord  ?     Behold,  to  obey  is  better  than 
sacrifice,  and  to  hearken   than  the  fat  of  rams.     For 
rebellion  is  as  the  sin  of  witchcraft,  and   stubbornness 
is  as    iniquity  and    idolatry."     With  what    indignant 
language  did   God  rebuke   his  people   by   Isaiah    his 
servant?     "  To  what  purpose  is  the  multitude  of  your 
sacrifices  unto  me?   saith   the  Lord.     I  am  full  of  the 
burnt  offerings  of  rams,  and  the  fat  of  fed  beasts  ;  and 
I  delight  not  in  the  blood  of  bullocks,  or  of  lambs,  or 
of  he  goats.     When  ye  come  to  appear  before   me, 
who  hath   required  this   at  your  hands,  to  tread   my 
courts  ?     Bring  no  more  vain  oblations  ;  incense  is  an 
abomination  unto   me;  the  new  moons   and   sabbaths, 
the  calling  of  assemblies,  I  cannot  away  with ;  it  is 
iniquity,  even  the  solemn  meeting.     Your  new  moons 
and  your  appointed   feasts  my  soul  hateth :  they  are  a 
trouble  unto  me  ;    I  am  weary  to    bear   them.     And 
when  ye  spread   forth   your  hands,  I  will   hide  mine 
eyes  from  you;  yea,  when  ye  make  many  prayers,  I 
will  not  hear:  your  hands  are  full  of  blood.     Wash 
you,  make    you  clean  ;    put    away  the    evil   of  your 
doings  from  before  mine  eyes  ;  cease  to  do  evil ;  learn 
to  do  well ;  seek  judgment,  relieve  the  oppressed,  judge 
the  fatherless,  plead  for  the  wridow."     How  did   our 
Saviour  detect  and  expose  the  hypocrites  of  his  day  ! 
"  Woe  unto  you  scribes  and  pharisees,  hypocrites !  for 
ye  pay  tithe  of  mint,  and  anise,  and  cummin,  and  have 
omitted   the  weightier  matters  of  the  law,  judgment, 
mercy,  and  faith  ;  these  ought  ye  to  have  done,  and  not 
to  leave  the  other  undone."* 

No  partial  obedience  that  excepts  to  any  precept, 

*  1  Sam.  xv.  22,  23.    Isaiah  i.  11—15.    Matt,  xxiii.  23. 


192  PERFECTION    OF 

can  obtain  divine  approbation.  "  If,"  said  David,  "  I 
regard  iniquity  in  my  heart,  the  Lord  will  not  hear 
me."  The  Pharisee  went  to  the  temple  to  pray,  and 
boasted  of  his  goodness :  "  God,  I  thank  thee  that  I 
am  not  as  other  men  are,  extortioners,  unjust,  adul- 
terers, or  even  as  this  publican.  I  fast  twice  in  the 
week ;  I  give  tithes  of  all  that  I  possess."  Proud  in 
spirit,  his  prayers  were  not  regarded.  "  Then,"  says 
David,  "  shall  I  not  be  ashamed,  when  I  have  respect 
unto  all  thy  commandments."  And  by  the  Apostle 
James  it  is  laid  down  as  an  adjudged  case  in  our 
religion :  "  Whosoever  shall  keep  the  whole  law, 
and  yet  offend  in  one  point,  he  is  guilty  of  all."  The 
meaning  is,  he  who  allows  himself  habitually  to  break 
one  precept,  breaks  the  whole  law,  of  which  it  is  an 
essential  part ;  just  as  the  man  who  wounds  my  hand, 
inflicts  a  wound  upon  my  whole  body,  of  which  my 
hand  is  a  member.  He  comes  under  the  curse,  by 
which  the  whole  law  is  sanctioned  ;  and,  by  his  wil- 
ful and  habitual  violation  of  one  precept,  shows  that, 
even  in  his  apparent  observance  of  the  rest,  he  is  in- 
sincere, and  not  influenced  by  the  required  principle, 
and  affectionate  regard  for  that  divine  authority 
from  which  the  whole  law  has  emanated.  "  Good 
Master,"  said  a  promising  young  man  to  our  Saviour, 
'*  what  shall  I  do  that  I  may  inherit  eternal  life  ? 
And  Jesus  said  unto  him- — Thou  knowest  the  com- 
mandments, Do  not  commit  adultery,  Do  not  kill,  Do 
not  steal,  Do  not  bear  false  witness,  Defraud  not, 
Honour  thy  father  and  mother.  And  he  answered 
and  said  unto  him,  Master,  all  these  things  have  I 
observed  from  my  youth.  Then  Jesus  beholding  him 
loved  him,  and  said  unto  him,  One  thing  thou  lackest : 
go  thy  way,  sell  whatsoever  thou  hast,  and  give  to  the 


THE    MORAL    CODE.  193 

poor ;  and  thou  shalt  have  treasure  in  heaven :  and 
come,  take  up  thy  cross,  and  follow  me.  And  he  was 
sad  at  that  saying,  and  went  away  grieved  :  for  he  had 
great  possessions."* 

The  law  of  God  demands  ENTIRE  PERFECTION. 

The  very  "  thought  of  foolishness,"  is  pronounced 
by  it  to  be  "  sin."  It  denounces  a  curse  against  every 
transgression  :  "  Cursed  is  every  one  that  continueth 
not  in  all  things  which  are  written  in  the  book  of  the 

O 

law  to  do  them."  Christians  are  required  to  cleanse 
themselves  "  from  all  filthiness  of  the  flesh  and  spirit, 
perfecting  holiness  in  the  fear  of  the  Lord."  Having 
expounded  the  law  in  its  full  and  spiritual  meaning, 
and  set  aside  the  corrupt  glosses,  by  which  the  Jewish 
scribes  had  clouded,  diminished,  and  altered  its  re- 
quirements, Jesus  Christ  subjoined  this  injunction: 
"  Be  ye  therefore  perfect,  even  as  your  Father  which 
is  in  heaven  is  perfect."  And  Paul,  with  his  great 
attainments  in  piety,  acknowledged  his  failing  to 
reach  the  high  standard  at  which  he  was  aiming : 
"Not  as  though  I  had  already  attained,  either  were 
already  perfect :  but  I  follow  after,  if  that  I  may  ap- 
prehend that  for  which  also  I  am  apprehended  of 
Jesus  Christ.  Brethren,  I  count  not  myself  to  have 
apprehended ;  but  this  one  thing  I  do,  forgetting  those 
things  which  are  behind,  and  reaching  forth  unto 
those  things  which  are  before,  I  press  toward  the 
mark  for  the  prize  of  the  high  calling  of  God  in  Christ 
Jesus."f 

*  Psalm  Ixvi.  18.    Luke  xviii.  11— 14.    Psalm  cxix.  6.    James 
ii.  10.    Mark  x.  17—21. 

f  Prov.  xxiv.  9.  Gal.  iii.  10.  2  Cor.  vii.  1.  Matt.  v.  48.  Phil, 
iii.  12—14. 

17 


194  MORAL    CODE ITS    END. 

SECTION  V. 

THE  END  OF  THE  MORAL  SYSTEM  INCULCATED  IN  THE  BIBLE  IS,  THE 

GLORY  OF  GOD. 

That  a  regard  to  our  own  reputation  and  advan- 
tage in  leading  a  life  of  piety,  is  allowable,  will  ap- 
pear from  the  following  passages  in  holy  Scripture. 
"  By  faith  Moses,  when  he  was  come  to  years,  refused 
to  be  called  the  son  of  Pharaoh's  daughter ;  choosing 
rather  to  suffer  affliction  with  the  people  of  God,  than 
to  enjoy  the  pleasures  of  sin  for  a  season :  esteeming 
the  reproach  of  Christ  greater  riches  than  the  trea- 
sures of  Egypt :  for  he  had  respect  to  the  recompense 
of  the  reward."  And  of  one  greater  than  Moses,  it 
is  written,  "  Who,  for  the  joy  that  was  set  before  him, 
endured  the  cross,  despising  the  shame,  and  is  set 
down  at  the  right  hand  of  God."*  Personal  advan- 
tage is  proposed  in  Scripture  as  a  motive  to  religion : 
"  Get  wisdom,  get  understanding ;  neither  decline  from 
the  words  of  my  mouth.  Forget  her  not,  and  she 
shall  preserve  thee :  love  her  and  she  shall  keep 
thee.  Wisdom  is  the  principal  thing;  therefore  get 
wisdom :  and  with  all  thy  getting,  get  understanding. 
Exalt  her,  and  she  shall  promote  thee;  she  shall 
bring  thee  to  honour,  when  thou  dost  embrace  her. 
She  shall  give  to  thine  head  an  ornament  of  grace ; 
a  crown  of  glory  shall  she  deliver  to  thee."  "  Let 
your  loins  be  girded  about,"  said  our  Lord,  "  and 
your  lights  burning ;  and  ye  yourselves  like  unto 
men  that  wait  for  their  Lord,  when  he  will  return 
from  the  wedding,  that,  when  he  cometh  and 
knocketh,  they  may  open  unto  him  immediately. 
Blessed  are  those  servants,  whom  the  Lord,  when  he 

*  Hebrews  xi.  24—26  ;  xii.  2. 


MORAL    CODE ITS    END.  195 

cometh,  shall  find  watching :  verily  I  say  unto  you, 
that  he  shall  gird  himself,  and  make  them  to  sit  down 
to  meat,  and  will  come  forth  and  serve  them.  And  if 
he  shall  come  in  the  second  watch,  or  come  in  the 
third  watch,  and  shall  find  them  so,  blessed  are  those 
servants."  "  Who  will  render  unto  every  man  accord- 
ing to  his  deeds :  to  them  who  by  patient  continuance 
in  well  doing,  seek  for  glory  and  honour,  and  immor- 
tality, eternal  life."  "  Be  thou  faithful  unto  death,  and 
I  will  give  thee  a  crown  of  life."  •*  To  him  that  over- 
cometh  will  I  grant  to  sit  with  me  in  my  throne,  even 
as  I  also  overcame,  and  am  set  down  with  my  Father 
in  his  throne."* 

But  wrhile  we  are  permitted,  in  yielding  obedience  to 
the  divine  commandments,  to  have  respect  to  our  own 
personal  advantage,  and  to  expect  to  receive  that  hap- 
piness and  glory  which  God  has  graciously  been 
pleased  to  promise  for  our  encouragement ;  we  are  re- 
quired to  aim  at  his  glory,  as  the  ultimate  end  of  all  our 
acts  of  obedience.  This  is  expressly  taught ;  "  Let 
your  light  so  shine  before  men,  that  they  may  see  your 
good  works,  and  glorify  your  Father  which  is  in  hea- 
ven. For  ye  are  bought  with  a  price ;  therefore,  glorify 
God  in  your  body,  and  in  your  spirit,  which  are  God's." 
"  Whether  therefore,  ye  eat  or  drink,  or  whatsoever  ye 
do,  do  all  to  the  glory  of  God."  Rebuking  the  impious 
king  of  Babylon,  the  prophet  said,  "  The  God  in  whose 
hand  thy  breath  is  and  whose  are  all  thy  ways,  hast 
thou  not  glorified."! 

How  reasonable  and  just  is  this  requisition !  The 
Supreme  being,  who  made,  upholds,  and  governs  us ; 
who  is  infinite  in  his  perfections,  and  compared  with 

*  Prov.  iv.  5—9.  Luke  xii.  35—38.  Rom.  ii.  6,  7.  Rev.  ii.  10 ;  iii.  21. 
f  Matt.  v.  16.  1  Cor.  vi.  20  ;  x.  31.  Dan.  v.  23. 


196  SANCTIONS    OF 

whom,  we,  and  all  creatures  are  but  as  the  dust  of  the 
balance ;  is  certainly  entitled  to  the  first  place  in  our 
hearts,  and  to  receive  from  us  the  highest  possible 
honour  that  we  can  offer  ?  He  certainly  is  worthy  to 
receive  from  us  and  all  intelligent  beings  the  noblest 

O  O 

ascriptions  of  praise,  and  honour,  and  power,  and 
glory :  "  For  all  things  were  created  by  him ;  and  for 
his  pleasure  they  are  and  were  created." 

SECTION  VI. 

THE   SANCTIONS   OF   THE   BIBLE. 

These  belong  to  its  moral  code.  More  weighty  and 
powerful  sanctions  than  those  which  the  Bible  pro- 
poses, cannot  possibly  be  conceived  by  the  human 
mind. 

1.  The  law  emanating  from  the  Supreme  Lawgiver 
of  the  universe,  comes  to  us  clothed  with  his  infinite 
authority.     Not   man,  not  an  angel,  not  the  highest 
creature  in  existence,  but  God,  the  Almighty  Creator 
of  all  wrorlds,  speaks  its  commandments.     He  who  is 
possessed  of  infinite  perfections ;  He  who  made,  pre- 
serves, and  blesses  us ;  He  who  is  entitled  to  all  possible 
honour  and  homage — He  has  proclaimed  his  will  in 
the  Scriptures.     To  disobey  a  law  issuing  from  Him, 
and  coming  enforced  by  his  authority,  is  rebellion,  the 
most   unjust   and  ungrateful,  the   most    impious   and 
daring. 

2.  God,  who  has  proclaimed  his  law,  is  represented 
by  the  sacred  writers,  as  constantly  inspecting   the 
conduct  of  his  creatures.     "  The  Lord's  throne  is  in 
heaven :  his  eyes  behold,  his  eyelids  try,  the  children 
of  men."     "  His  eyes  are  upon  the  ways  of  man,  and 
he  seeth  all  his  goings."    "  The  ways  of  man  are  be- 


THE    MORAL    CODE.  197 

fore  the  eyes  of  the  Lord,  and  he  pondereth  all  his 
goings."  "  The  eyes  of  the  Lord  are  in  every  place, 
beholding  the  evil  and  the  good."  "  Can  any  hide  him- 
self in  secret,  that  I  shall  not  see  him  ?  saith  the  Lord." 
"  Thine  eyes  are  upon  all  the  ways  of  the  sons  of  men, 
to  give  to  every  one  according  to  his  ways;  and  accord- 
ing to  the  fruit  of  his  doing."  "  All  things  are  naked 
and  open  unto  the  eyes  of  Him  with  whom  we  have 
to  do."*  In  language  so  plain  and  forcible,  is  the  con- 
stant and  watchful  superintendence  of  God  over  the 
conduct  of  men  asserted  in  the  sacred  Scriptures. 

3.  The  rewards  and  punishments,  by  which  obedi- 
ence to  the  divine  law  is  enforced,  are  exceedingly 
great.  They  are  co-extensive  with  our  being.  They 
pertain  not  only  to  this,  but  to  the  next  world ;  they 
are  eternal  as  well  as  temporal.  Obedience  is  re- 
warded, not  only  by  health  and  comfort,  by  prosperity 
and  honour,  by  peace  of  mind  and  joyful  hope,  in  this 
life,  but  by  everlasting  happiness  and  glory  in  the 
world  to  come.  Disobedience  is  punished,  not  only 
by  afflictions  and  sickness,  by  trouble  and  disappoint- 
ment, by  disquietude  of  mind  and  fearful  apprehension 
of  future  judgment,  in  the  present  state ;  but  by  shame 
and  everlasting  misery  in  the  next  world.  "  God  will 
render  to  every  one  according  to  his  deeds ;  to  them 
who,  by  patient  continuance  in  well  doing,  seek  for 
glory  and  honour,  and  immortality,  eternal  life ;  but 
to  them  that  are  contentious,  and  obey  not  the  truth, 
but  obey  unrighteousness,  indignation  and  wrath,  tri- 
bulation and  anguish,  upon  every  soul  of  man  that 
doeth  evil."  In  the  day  of  judgment  the  Judge  will 

*  Ps.  xi.  4.  Job  xxxiv.  21.  Prov.  v.  21.  Jer.  xxiii.  24,  xxxii.  19. 
Heb.  iv.  13. 

17* 


198  EXAMPLES    OF 

"  say  to  them  on  his  right  hand,  Come,  ye  blessed  of  my 
Father,  inherit  the  kingdom  prepared  for  you  from  the 
foundation  of  the  world  :" — and  "  to  them  on  the  left 
hand,  Depart  from  me,  ye  cursed,  into  everlasting  fire 
prepared  for  the  devil  and  his  angels."  "  And  these 
shall  go  away  into  everlasting  punishment;  but  the 
righteous  into  life  eternal."* 

SECTION  VII. 

EXAMPLES  OF  PIETY  AND  OBEDIENCE,  SET   BEFORE  US  IN  THE 

SCRIPTURES. 

How  numerous,   shining,  and   stimulating   the  ex- 
amples we   find  in  the   Bible !     Patriarchs   and   pro- 
phets,  kings  and  priests,  apostles  and  martyrs,  who 
have  "  fought  the  good  fight,  and  finished  their  course 
with  joy,"  now  form  a  cloud  of  witnesses  to  encourage, 
to  allure,  and  to  quicken  us,  in  our  exertions  to  do 
the  will  of  God,  and  accomplish  the  work  assigned 
us  by  his  providence.     The  piety  of  Enoch,  who,  in  a 
world  filled  with  wickedness,  "  walked  with  God;"  the 
faith  of  Abraham,  who  "  when  he  was  called  to  go 
out   in  a   place   which   he   should   after   receive   for 
an  inheritance,  obeyed,"  and  "  went  out,  not  knowing 
whither  he  went ;"  and  who,  when  tried,  offered  up 
Isaac,    "  his    only  begotten    son ;" — the    chastity    of 
Joseph,  who,  when  tempted  by  his  mistress,  exclaim- 
ed, "  How  can  I   do  this  great  wickedness,  and  sin 
against   God  1" — the   meekness  and   magnanimity  of 
Moses,  who  declined  the  offered  honour  of  having  his 
seed   increased   into  a  great   nation,  and   prayed  he 
might  not  live  to  survive  the  destruction  of  his  people ; 
— the  integrity  of  Samuel,  who  appealed  to  his  coun- 
trymen to  bear  witness  that  he  had  never  perverted 

*  Romans  ii.  6—9.    Matthew  xxv.  34,  44,  46. 


THE    MORAL    CODE.  199 

justice ; — the  devotion  of  David,  whose  heart,  in  prais- 
ing God,  glowed  with  seraphic  fire ; — Daniel,  who,  in 
an  idolatrous  court,  maintained  the  purity  of  religion, 
and  in  defiance  of  the  king's  wicked  decrees,  prayed 
to  God,  as  usual  three  times  a  day;  not  fearing  the 
threatened  punishment  of  being  cast  into  the  lions'  den ; 
— the  teal,  the  benevolence,  the  magnanimity  of  Paul, 
who,  in  discharging  the  duties  of  his  ministry,  laboured 
and  toiled,  and  suffered  so  much,  contributed  so  greatly 
to  the  establishment  of  Christianity  in  the  world,  and 
died  so  joyfully  in  his  Master's  service : — all  these 
examples  of  piety  and  every  grace,  which  shed  such  a 
lustre  over  the  pages  of  the  Bible,  are  set  before  us  to 
incite  and  encourage  us  to  imitate  them,  by  endeavour- 
ing to  keep  all  God's  commandments.  We  are  cheer- 
ed too,  by  reflecting  that  the  same  grace  which  assisted 
them,  can  assist  us,  and  render  our  exertions  success- 
ful in  doing  and  suffering  his  holy  will. 

What  can  ancient  paganism  show,  in  the  lives  of 
her  philosophers  and  heroes,  that  can  compare  with 
these  worthies  of  the  church?  What  philosophers 
among  pagans  ever  loved  God  supremely,  and  wor- 
shipped him  in  spirit  and  in  truth  ?  What  philanthro- 
pist among  them  ever  laboured  and  toiled  to  save  im- 
mortal souls  1 

To  all  these  bright  examples  of  piety  and  virtue 
exhibited  in  Scripture,  is  added  the  finished  and  per- 
fect example  of  Jesus  Christ.  All  others  were  imper- 
fect. The  life  of  no  patriarch,  no  prophet,  no  saint, 
no  apostle,  was  faultless.  All  were  more  or  less  de- 
filed. But  the  life  of  Christ  was  faultless,  and  with- 
out a  single  blemish.  He  "  did  no  sin,  neither  was 
guile  found  in  his  lips."  He  "  was  holy,  harmless, 
undefiled,  and  separate  from  sinners."  With  confi- 


200  PROVISION    FOR    OBEDIENCE 

clence  could  he  appeal  to  his  malignant  and  watchful 
enemies,  "  Which  of  you  convinceth  me  of  sin  ?"  In 
nothing,  either  in  action,  word,  or  thought,  did  he  ever 
offend  God.  His  life  was  a  perfect  transcript  of  the 
divine  law. 

With  such  an  example,  so  pure  and  faultless,  before 
them,  the  disciples  of  Christ  are  required  to  aim  at  per- 
fection. In  no  attainment  are  they  permitted  to  rest, 
while  they,  in  any  degree,  come  short  of  perfection. 
From  one  degree  of  holy  obedience  to  another  are  they 
to  advance,  till  they  reach  that  spotless  purity  to  which 
they  are  called  in  Christ  Jesus;  or  to  use  the  language 
of  Paul,  "  till  we  all  come  in  the  unity  of  the  faith,  and 
of  the  knowledge  of  the  Son  of  God,  unto  a  perfect 
man,  unto  the  measure  of  the  stature  of  the  fulness  of 
Christ."*  In  the  history  of  our  Saviour's  life  we  have 
exemplified  that  perfection,  which  heathen  philosophers 
could  neither  describe  in  words,  nor  even  conceive  in 
their  minds. 

SECTION  VIII. 

PROVISION  MADE  FOR  SECURING  THE  OBEDIENCE  OF  FALLEN  MAN 

TO  THE  DIVINE  LAW. 

This  forms  a  singular  peculiarity  in  the  moral  system 
of  the  Bible.  In  this  it  stands  pre-eminent  above 
all  other  systems  of  morals.  Untaught  by  divine  re- 
velation, men  merely  lay  down  rules  of  duty,  and 
never  think  of  strength  derived  from  heaven,  to 
enable  them  to  observe  these  rules.  Heathen  philoso- 
phers proudly  relied  on  themselves,  and  boasted  of 
virtue  as  their  own  attainment.  But  the  Bible 
humbles  the  pride  of  man,  by  teaching  us  our  native 
weakness,  and  to  regard  God  as  the  author  of  every 

*  Ephesians  iv.  13. 


TO    THE    MORAL    CODE.  201 

holy  disposition,  and  of  all  upright  conduct  in  fallen 
men.  To  his  grace  and  renewing  power  it  attributes 
regeneration,  faith,  repentance,  a  new  heart,  love,  and 
universal  sanctification.  In  proof  of  this  let  the  fol- 
lowing passages  be  attentively  considered.  "  Create 
in  me  a  clean  heart,  O  God,  and  renew  a  right  spirit 
within  me."  "  Then  will  I  sprinkle  clean  water  upon 
you,  and  ye  shall  be  clean  :  from  all  your  filth iness 
and  from  all  your  idols,  will  I  cleanse  you.  A  new 
heart  also  will  I  give  you,  and  a  new  spirit  will  I  put 
within  you:  and  I  will  take  away  the  stony  heart 
out  of  your  flesh,  and  I  will  give  you  an  heart  of 
flesh.  And  I  will  put  my  Spirit  within  you,  and 
cause  you  to  walk  in  my  statutes,  and  ye  shall  keep 
my  judgments  and  do  them."  "  But  as  many  as  re- 
ceived him,  to  them  gave  he  power  to  become  the 
sons  of  God,  even  to  them  that  believe  on  his  name : 
which  were  born,  not  of  blood,  nor  of  the  will  of  the 
flesh,  nor  of  the  will  of  man,  but  of  God."  "  For  by 
grace  are  ye  saved,  through  faith :  and  that  not  of 
yourselves ;  it  is  the  gift  of  God.  Not  of  works,  lest 
any  man  should  boast.  For  we  are  his  workmanship, 
created  in  Christ  Jesus  unto  good  works,  which  God 
hath  before  ordained,  that  we  should  wralk  in  them." 
"  When  they  heard  these  things,  they  held  their  peace, 
and  glorified  God,  saying,  Then  hath  God  also  to  the 
Gentiles  granted  repentance  unto  life."  "  But  the  fruit 
of  the  Spirit,  is  love,  joy,  peace,  long  suffering,  gentle- 
ness, goodness,  faith,  meekness,  temperance."  "  I  am 
crucified  with  Christ :  nevertheless  I  live ;  yet  not  I, 
but  Christ  liveth  in  me:  and  the  life  which  I  now  live 
in  the  flesh,  I  live  by  the  faith  of  Christ,  who  loved 
me,  and  gave  himself  for  me."  "  By  the  grace 
of  God,  I  am  what  I  am."  "  Abide  in  me,  and  I 


202  INSPIRATION    OF 

in  you.  As  the  branch  cannot  bear  fruit  of  itself,  ex- 
cept it  abide  in  the  vine ;  no  more  can  ye,  except  ye 
abide  in  me.  I  am  the  vine,  ye  are  the  branches :  he 
that  abideth  in  me,  and  I  in  him,  the  same  bringeth 
forth  much  fruit :  for  .without  me  ye  can  do  nothing." 
"  Purge  me  with  hyssop,  and  I  shall  be  clean :  wash 
me,  and  I  shall  be  whiter  than  snow."* 

This  doctrine  runs  through  the  Bible ;  it  is  found  in 
the  Old  Testament  as  well  as  in  the  New. 


CHAPTER  IV. 

ARGUMENTS    FROM   THE    MORAL   CODE. 

FROM  the  survey  of  the  moral  system  of  the  Bible,  in 
the  preceding  chapter,  several  arguments  in  favour  of 
its  divine  original  and  authority,  may  be  derived.  Its 
superiority  to  all  other  systems  in  the  world — its  per- 
fection— its  exemption  from  the  debasing  influence  of 
human  depravity — and  the  provision  made  for  secur- 
ing its  observance — will  each  furnish  a  good  and  con- 
clusive argument. 

SECTION  I. 

THE  SUPERIORITY  OF   THE  MORAL   SYSTEM  IN  THE  BIBLE,  IS  EVI- 
DENCE OF  ITS  DIVINE  ORIGINAL  AND  AUTHORITY. 

Let  the  summaries  and  details  of  duty,  in  the  Scrip- 
tures, be  considered ;  the  spiritual  nature  of  this  code ; 
the  perfection  of  its  demands ;  the  ultimate  end  of  its 

*  Ps.  li.  10.  Ezek.  xxxvi.  25—27.  John  i.  12,  13.  Ephes.  ii. 
8—10.  Acts  xi.  18.  Gal.  v.  22,  23  ;  ii.  20.  1  Cor.  xv.  10.  John 
xv.  4,  5.  Ps.  li.  7. 


THE    MORAL    CODE.  203 

requisitions,  the  glory  of  God  ;  the  sanctions  by  which 
obedience  is  enforced ;  the  bright  and  illustrious  ex- 
amples set  before  us  to  stimulate  and  encourage  obedi- 
ence ;  and  the  singular  provision  made  for  securing  the 
observance  of  the  divine  law :  let  all  these  particulars 
be  duly  considered,  and  the  great  superiority  of  the 
moral  system  in  the  Bible,  to  all  other  systems  that 
were  ever  elaborated  by  human  ingenuity  and  wisdom, 
will  clearly  appear.  All  human  systems  have  been 
essentially  defective.  They  have  failed  in  regard  to  the 
duties  we  owe  to  God ;  they  have  been  defective  in  au- 
thority, and  enforced  by  inferior  and  feeble  motives ; 
and  they  have  left  fallen,  sinful  man  to  depend  upon 
his  own  strength  in  fulfilling  his  duty. 

How  is  this  great  superiority  of  the  sacred  writers, 
in  stating  and  enforcing  moral  duties,  to  be  accounted 
for  ?  It  is  not  to  be  ascribed  to  their  superior  genius 
and  learning ;  for  many  pagan  philosophers  exceeded 
some  of  them  in  both  these  qualifications.  The  peo- 
ple among  whom  these  writers  lived  were  not  distin- 
guished by  their  attainments  in  the  arts  and  sciences ; 
they  were  generally  occupied  in  agricultural  pursuits. 
Yet  the  sacred  writers  have  delivered  to  the  world  a 
moral  code  incomparably  superior  to  all  others.  Is 
not  this  singular  fact  evidence  that  they  did,  as  they 
affirm,  derive  their  superior  wisdom  in  teaching  men 
their  duty,  from  the  inspiration  of  God?  If  they  wrere 
indebted  to  themselves  for  their  pre-eminence  in  wis- 
dom, why  did  they  not  take  to  themselves  the  praise  ? 
Why  did  they  renounce  the  honour,  by  representing 
themselves  as  humble  servants,  commissioned  to  de- 
liver the  messages  of  their  Lord  and  Master  ?  They 
all  have  spoken  in  the  name  of  God.  To  his  divine 
illumination  they  ascribed  their  superior  knowledge. 


204  INSPIRATION    OF 

They  have  published  to  the  world,  not  their  invention, 
but  the  law  of  God,  as  they  received  it  from  the  teach- 
ings of  his  Spirit.  "  All  scripture,"  says  one  apostle, 
"  is  given  by  inspiration  of  God,  and  is  profitable  for 
doctrine,  for  reproof,  for  correction,  for  instruction  in 
righteousness :  that  the  man  of  God  may  be  perfect, 
thoroughly  furnished  unto  all  good  works ;"  and  an- 
other, "  Holy  men  of  God  spake  as  they  were  moved 
by  the  Holy  Ghost."* 

SECTION  II. 

THE  PERFECTION  OF  THE    MORAL  CODE  IN   THE  BIBLE,  FURNISHES  A 
STRONG  PROOF  OF  HEAVENLY  ORIGIN  AND  DIVINE  AUTHORITY. 

The  perfection  of  the  Bible  system  appears  mani- 
fest from  what  we  have  already  said.  The  ten  com- 
mandments are  evidently  comprehensive  of  all  the 
duties  incumbent  on  men.  That  supreme  and  intense 
love  to  God,  and  love  to  our  neighbour  as  ourselves, 
on  which  the  Redeemer  teaches  us  that  all  the  law 
and  the  prophets  hang,  must  be  allowed  to  be  the 
principle  of  obedience  in  its  utmost  perfection :  and  it 
is  undeniably  certain,  that,  if  this  principle  were  found 
in  our  hearts  in  full  vigour,  it  would  prompt,  incline, 
and  constrain  us,  most  willingly  and  delightfully,  to 
every  thing  that  is  right,  every  thing  that  is  lovely,  and 
every  thing  that  is  noble.  Nothing  injurious,  nothing 
impure,  nothing  sinful,  could  flow  from  such  a  source, 
so  pure  and  holy. 

Now  we  ask,  was  it  possible  for  fallen  creatures, 
with  understandings  darkened,  and  hearts  defiled,  by 
sin,  to  recover  the  full  knowledge  of  God's  perfect 
law,  by  the  researches  of  their  unassisted  minds? 

*  2  Timothy  iii.  16.    2  Peter  i.  31. 


THE    MORAL    CODE.  205 

This  question  is,  we  think  distinctly  answered  by  the 
ignorance  of  the  law  that  prevailed  in  the  heathen 
world  for  four  thousand  years,  and  that  still  prevails 
in  every  part  of  the  world,  where  the  light  of  divine 
revelation  does  not  shine.  The  distinction  between 
right  and  wrong,  has  never  been  obliterated  from  the 
human  mind ;  conscience  has  always,  and  still  does 
every  where,  condemn  sin,  more  or  less.  Yet  no 
philosopher  has  ever  arisen  among  heathen  nations, 
to  furnish  them  with  a  system  of  duties  approximating 
in  any  degree  to  perfection.  But  Moses,  who  lived  in 
the  idolatrous  court  of  Egypt,  and  Jesus  Christ,  who 
was  brought  up  without  education,  in  a  despised  city 
of  Galilee,  have  each  presented  the  world  with  a  com- 
prehensive and  perfect  rule  of  moral  duty.  Whence 
did  they  derive  their  knowledge,  so  superior  to  that 
of  all  other  men  ?  Were  they  not  inspired  by  God, 
and  thus  enabled  to  teach  what  no -uninspired  man  ever 
taught  ? 

Unfallen  creatures  are  perfect ;  and  being  perfect, 
they  are  acquainted  with  their  duty  in  its  full  extent, 
and  must  have  possessed  this  knowledge  from  the 
commencement  of  their  moral  agency.  But  how 
could  they  have  been  thus  informed  from  that  early 
period,  except  by  divine  teaching  ?  The  divine  law 
is  adapted  to  the  relation  subsisting  between  the  Crea- 
tor and  his  creatures;  and  a  perfect  adjustment  of  the 
law  to  this  relation,  requires  a  perfect  knowledge  both 
of  God  and  of  his  creatures.  But  such  knowledge  no 
created  being  does-  or  can  possess ;  and  it  will  follow 
as  a  consequence,  that  no  creature,  whatever  may  be 
his  intellectual  endowments,  could,  by  their  exercise, 
discover  the  law  of  God  in  all  its  perfections.  He 
must  be  indebted  for  such  knowledge  to  his  Creator. 

18 


206  INSPIRATION    OF 

If  this  be  true  in  regard  to  unfallen,  holy  creatures, 
must  it  not  be  true  of  fallen,  sinful  creatures  ?  If  holy 
angels,  and  man  in  his  primitive  condition,  were  in- 
debted to  God  for  the  knowledge  of  his  will,  must  it 
not  follow  as  a  certain  consequence,  that  fallen  man, 
with  his  mind  darkened  and  conscience  corrupted  by 
sin,  could  never  have  discovered  that  perfect  code  of 
morals  taught  in  the  Bible,  if  it  had  not  been  revealed 
by  the  Spirit  of  God  ? 

SECTION  III. 

THE  EXEMPTION  OF  THE  MORAL  SYSTEM  CONTAINED  IN  THE  BIBLE, 
FROM  THE  DEBASING  INFLUENCE  OF  HUMAN  DEPRAVITY,  IS  AN- 
OTHER PROOF  OF  ITS  HEAVENLY  ORIGIN. 

The  depravity  resulting  from  our  apostasy  from 
God,  has  a  pernicious  influence  over  the  minds,  and 
especially  the  hearts  of  men.  It  has  impaired  their 
spiritual  perceptions,  stupefied  their  conscience,  and 
alienated  their  hearts  from  God.  "  The  natural  man 
receiveth  not  the  things  of  the  Spirit  of  God  ;  for  they 
are  foolishness  unto  him  :  neither  can  he  know  them ; 
because  they  are  spiritually  discerned."  "  The  carnal 
mind  is  enmity  against  God ;  and  is  not  subject  to  the 
law  of  God,  neither  indeed  can  be."  Such  is  the 
testimony  of  Scripture ;  and  universal  experience 
proves  its  truth.  Now,  it  is  easy  to  see  that  heathen 
philosophers,  writing  under  the  influence  of  natural 
depravity  producing  such  pernicious  effects ;  men 
blinded  in  their  minds  by  sin,  and  living  in  estrange- 
ment from  God,  were  not  competent  to  compile  a 
code  of  moral  duties  that  should  correspond  to  all 
the  relations  we  sustain  to  God  and  to  one  another. 
Accordingly  their  systems  were  grossly  defective  in 


THE    MOftAL    CODE.  207 

respect  to  duties  we  owe  to  God,  as  well  as  deficient  in 
stating  personal  and  relative  duties.  Nor  was  this 
blinding  influence  of  sin  confined  to  heathen  philoso- 
phers ;  it  has  shown  itself  in  the  moral  waitings  of 
philosophers,  who  have  enjoyed  the  advantage  of  living 
under  the  light  of  divine  revelation.  Many  social  and 
relative  duties  you  will  find  well  stated  and  illustrated 
by  them ;  but  you  will  not  find  inculcated  in  their  writ- 
ings those  lovely  duties  on  which  the  sacred  writers 
insist :  such  as  humility,  meekness,  gentleness,  forgive- 
ness, and  heavenly  mindedness. 

The  system  of  moral  duties  exhibited  in  the  sacred 
Scriptures,  is  entirely  free  from  this  depressing  influ- 
ence of  human  depravity.  The  doctrine  of  depravity 
is  distinctly  and  fully  taught  by  the  sacred  writers ; 
its  influence  in  blinding  the  understanding,  in  pervert- 
ing the  affections,  and  alienating  the  heart  from  God. 

O  O  ' 

is  insisted  on  by  them.  They  had  themselves  expe- 
rience of  this  debasing  influence ;  being  by  nature  as 
depraved  as  other  men ;  living  under  the  dominion  of 
sin,  till  it  pleased  God  to  deliver  them  by  his  grace, 
and  continuing,  more  or  less,  subject,  through  life,  to 
its  misguiding  influence:  and  yet  they  have  presented  a 
code  of  moral  duties  entirely  free  from  the  perverting 
effects  of  this  powerful  cause.  No  duty  is  lowered,  so 
as  to  accommodate  it  to  the  weakness  of  human  nature 
induced  by  the  apostasy.  Every  one  is  exhibited  in  all 
its  commanding  claims,  as  if  addressed  to  unfallen  crea- 
tures. We  are  required  not  only  to  love  God,  but  to 
love  him  with  all  our  heart,  with  all  our  mind,  with  all 
our  soul,  and  with  all  our  strength;  and  not  only  to  love 
our  neighbour,  but  to  love  him  as  ourselves.  In  a 
word,  we  are  commanded  to  be  perfect,  as  our  Father 
which  is  in  heaven  is  perfect. 


208  INSPIRATION    OF 

A  singular  phenomenon  !  Sinful,  fallen  man,  living 
in  a  sinful,  fallen  world ;  surrounded  with  darkness 
and  prevailing  idolatry;  publishing  a  code  of  laws, 
that,  rising  above  every  unpropitious  influence,  re- 
quires the  perfection  in  holiness,  that  was  originally 
demanded  from  unfallen  man.  Can  this  phenomenon 
be  explained  without  referring  to  divine  inspiration  1 
Are  we  not  driven  to  the  conclusion,  that  these  holy 
men  wrote  under  the  illuminating  and  guiding  influ- 
ence of  the  Holy  Spirit?  Without  this  heavenly  influ- 
ence how  could  they  have  perceived  what  other  men 
did  not,  and  could  not  perceive,  and  publish  truths 
which  the  apostasy  had  obliterated  from  the  human 
heart  ? 

SECTION  IV. 

THE  PROVISION  MADE  IN  THE  BIBLE  FOR  SECURING  OBEDIENCE  TO 
ITS  MORAL  SYSTEM,  FURNISHES  A  STRONG  ARGUMENT  FOR  ITS 
DIVINE  ORIGINAL  AND  AUTHORITY. 

The  sacred  writers,  we  have  seen,  teach  very  dis- 
tinctly the  doctrine,  that  the  regeneration  and  sanctifi- 
cation  of  the  human  soul,  are  the  work  of  God  ;  that 
all  holy  desires  and  heavenly  dispositions  come  from 
above ;  that  we  are  authorized  to  pray  for  promised 
grace  to  assist  us  in  doing  the  divine  will;  in  a  word 
that  the  work  of  renovation  is  begun,  carried  on,  and 
consummated  by  grace  derived  from  Jesus  Christ. 
This  great  and  interesting  doctrine  of  divine  influence, 
in  recovering  our  fallen  race  from  a  state  of  sin  to  a 
state  of  holiness,  was  familiar  to  the  minds  of  the 
sacred  writers.  They  speak  of  it,  not  as  a  doubtful 
matter,  with  hesitation,  but  as  infallible  truth,  with 
unwavering  assurance.  It  is  interwoven  with  all 


THE    MORAL    CODE.  209 

their  writings.  It  is  taught  by  them  in  a  variety  of 
forms ;  as  a  doctrine  and  as  a  promise,  as  furnishing  a 
directory  for  prayer,  and  as  prescribing  a  duty.  The 
whole  life  of  a  Christian  is  described  as  originated,  pre- 
served, and  consummated  by  divine  influence.  Writing 
to  the  Philippians,  Paul  says,  "  Being  confident  of  this 
very  thing,  that  he  which  hath  begun  a  good  work  in 
you  will  perform  it  until  the  day  of  Jesus  of  Christ." 
And,  in  his  epistle  to  the  church  of  the  Thessalonians, 
he  says,  "  And  the  very  God  of  peace  sanctify  you 
wholly;  and  I  pray  God  your  whole  spirit  and  soul  and 
body  be  preserved  blameless  unto  the  coming  of  our 
Lord  Jesus  Christ.  Faithful  is  he  that  calleth  you, 
who  also  will  do  it."* 

Whence  did  the  sacred  writers  obtain  this  know- 
ledge? How  came  their  minds  to  be  so  familiar  with 
it?  And  why  did  they  inculcate  the  doctrine  of  divine 
influence,  so  fully  and  with  such  confidence  ?  Reason 
was  not  their  teacher :  for  if  reason  could  peradventure 
suggest  that  God  might  assist  individuals  struggling 
with  temptations,  she  could  not  possibly  give  assurance 
that  he  would  regenerate  and  sanctify  a  single  soul. 
The  knowledge  of  the  important  doctrine  of  divine  in- 
fluence, as  stated  and  illustrated  in  the  Bible,  could 
be  derived  from  no  other  source  than  heavenly  instruc- 
tions. Nothing  but  the  teachings  of  God's  Spirit  could 
furnish  the  apostles  with  such  clear  views  of  this  in- 
teresting truth,  as  they  manifestly  possessed,  and  in- 
spire them  with  such  unhesitating  confidence  in  teach- 
ing it  to  their  fellow  men. 

o 

Had  it  been  possible  for  impostors  to  conceive 
such  a  doctrine,  they  would  not  have  dared  to  make 
it  a  part  of  their  system,  that  God  would  give  to  their 

*  Phil.  i.  6.    1  Thess.  v.  23,  24. 
18* 


210  INSPIRATION    OF 

disciples  a  new  heart,  and  enable  them  to  lead  a  holy 
life ;  because  they  might  easily  see,  that  no  one  of  their 
disciples  would  receive  grace  to  impart  to  him  such  a 
character ;  and  consequently  their  cause  would  soon  be 
ruined  by  the  failure  of  a  predicted  event. 

The  sabbatical  year  was  a  wonderful  part  of  the 
Mosaic  institution.  Had  he  not  been  assured  that  he 
was  divinely  directed,  Moses  would  never  have  com- 
manded the  Israelites  to  let  their  land  remain  uncul- 
tivated every  seventh  year,  much  less  would  he  have 
announced  the  promise,  that  God  would  bless  them 
in  the  sixth  year,  and  cause  it  "  to  bring  forth  fruit 
for  three  years."*  If  the  idea  of  such  an  institution 
could  have  entered  into  the  mind  of  an  impostor,  he 
would  not  have  been  so  superlatively  foolish  as  to 
adopt  it,  and  to  announce  a  promise  which  he  knew 
would  not  be  fulfilled ;  the  failure  of  which  would,  in 
the  course  of  a  few  years,  ruin  his  cause,  and  cover  him 
with  shame.  The  institution  of  Moses  carries  on  its 
front  the  marks  of  its  heavenly  origin.  Both  in  deliver- 
ing the  command,  and  in  uttering  the  promise,  the  He- 
brew lawgiver  acted  as  one  assured  he  was  acting  by 
divine  authority. 

In  like  manner  the  doctrine  of  divine  influence,  as 
taught  in  the  Bible,  carries  on  its  front  manifest  tokens 
of  heavenly  origin :  for,  if  it  were  not  true,  it  would 
long  ago  have  brought  discredit  on  our  holy  religion. 
If  it  had  not  been  true,  its  effects  would  never  have 
appeared;  not  a  solitary  individual  would  have  under- 
gone the  transformation  of  character  which  this  doc- 
trine implies :  and,  if  no  individual  had  been  trans- 
formed by  divine  grace,  accompanying  the  preaching 
of  the  gospel,  how  could  the  gospel  have  gained  such 

*  Lev.  xxv.  21. 


THE    MORAL    CODE.  211 

triumphs  as  it  did  in  the  apostles'  day?  How  easily 
could  its  enemies  have  disproved  the  wonders  said  to 
have  been  wrought  on  the  day  of  Pentecost !  If  no 
such  transforming  influence  attended  the  gospel,  would 
Paul,  when  addressing  the  Corinthian  church,  after 
having  spoken  of  the  vilest  characters  of  men,  have 
dared  to  appeal  to  them,  and  say:  "And  such  were 
some  of  you :  but  ye  are  washed,  but  ye  are  sancti- 
fied, but  ye  are  justified  in  the  name  of  the  Lord 
Jesus,  and  by  the  Spirit  of  our  God?"  This  was 
not  the  language  of  empty  boasting,  but  the  language 
of  sober  truth.  Nothing  but  a  divine  influence  could 
have  sustained  the  apostles  and  their  converts  against 
that  bitter  and  destructive  persecution,  which  was 
carried  on,  both  by  Jews  and  Gentiles,  for  the  ruin  of 
Christianity.  They  felt  it  themselves,  and  their  con- 
verts felt  it ;  and  its  cheering,  supporting,  and  trium- 
phant power  was  seen  by  their  persecutors,  when  the 
victims  of  their  malice  cheerfully  yielded  their  lives 
in  honour  of  their  Lord  and  Saviour,  and  sang  his 
praises  on  the  scaffold,  and  at  the  stake.  Thousands 
of  such  witnesses  to  the  truth,  bled  and  died.  With- 
out fear  of  contradiction  Paul  could  write  to  the  church 
at  Thessalonica,  "  For  our  gospel  came  not  unto  you 
in  word  only,  but  also  in  power,  and  in  the  Holy 
Ghost,  and  in  much  assurance;  as  ye  know  what 
manner  of  men  we  were  among  you  for  your  sake. 
And  ye  became  followers  of  us,  and  of  the  Lord, 
having  received  the  word  in  much  affliction,  with  joy 
of  the  Holy  Ghost :  so  that  ye  were  ensamples  to  all 
that  believe  in  Macedonia  and  Achaia.  For  from  you 
sounded  out  the  word  of  the  Lord  not  only  in  Mace- 
donia and  Achaia,  but  also  in  every  place  your  faith 

•    *  1  Corinthians  vi.  11. 


212  INSPIRATION    OF 

to  God-ward  is  spread  abroad  ;  so  that  we  need  not 
speak  any  thing.  For  they  themselves  show  of  us  what 
manner  of  entering  in  we  had  unto  you,  and  how  ye 
turned  to  God  from  dumb  idols  to  serve  the  living 

O 

and  true  God ;  and  to  wait  for  his  Son  from  heaven, 
whom  he  raised  from  the  dead,  even  Jesus,  which  de- 
livered us  from  the  wrath  to  come."  "  For  this  cause 
also  thank  wTe  God  without  ceasing,  because,  when  ye 
received  the  word  which  ye  heard  of  us,  ye  received 
it,  not  as  the  word  of  men,  but  as  it  is  in  truth,  the 
word  of  God,  which  effectually  worketh  also  in  you 
that  believe."*  Is  not  this  the  language  of  truth? 
Would  Paul  have  written  this,  if  he  had  not  been  as- 
sured he  was  stating  facts  ?  Would  he  have  appealed 
to  them  as  having  felt  and  experienced  an  influence  of 
which  they  had  no  consciousness  ?  What  could  have 
induced  him  to  act  with  such  supreme  folly? 

Divine  influence  in  transforming  the  characters  of 
men,  was  not  confined  to  the  apostolic  period.  It  has 
pervaded  the  church,  more  or  less,  in  every  age.  It 
shone  with  lustre  in  the  glorious  reformation  from 
Popish  ignorance  and  superstition ;  when,  by  the 
preaching  of  Luther  and  his  associates,  such  a  blessed 
change  was  wrought  in  a  large  portion  of  Europe.  It 
has  been  manifested  in  the  signal  revivals  of  religion 
which  God  was  graciously  pleased  to  vouchsafe  to  the 
American  churches;  and  in  the  formation  of  Bible 
and  Missionary,  and  Tract,  and  Sunday  School,  and 
other  religious  societies  of  the  present  time.  There 
are  multitudes  of  living  Christians,  and  among  them 
thousands  of  talented  and  learned  men,  who  profess  to 
have  experienced  the  transforming  grace  of  God,  and 
who  give  no  doubtful  evidence  of  the  blessed  change 

*  1  Thess.  i.  5—10  ;  ii.  13. 


THE    MORAL    CODE.  213 

that  has  been  wrought  in  their  temper  and  life.  The 
intemperate  have  become  sober;  the  licentious,  chaste; 
the  covetous,  liberal ;  the  worldly,  heavenly-minded ; 
the  revengeful,  forgiving ;  the  depraved,  holy. 


CHAPTER  V. 

REDEMPTION   THE    WORK   OF   GOD. 

CREATION  bears  the  impress  of  the  Creator's  infinite 
perfections.  When  an  intelligent  mind  contemplates 
the  heavens  and  the  earth,  and  the  various  orbs  of 
the  firmament  above  ;  the  land  and  water,  the  moun- 
tains and  valleys,  the  hills  and  plains,  that  compose 
our  earth  ;  and  carefully  examines  the  relations  which 
the  various  parts  of  the  heavens  and  the  earth  bear  to 
each  other ;  he  cannot  doubt  that  they  are  the  work 
of  an  almighty  and  infinitely  wise  and  good  Being.  In 
like  manner,  when  he  surveys  the  motions  of  the  hea- 
venly bodies,  the  rising  and  the  setting  of  the  sun,  the 
moon,  and  the  stars,  the  ebbing  and  flowing  of  the  tide, 
the  successive  generations  of  men  and  other  animals, 
the  return  of  the  seasons,  the  adaptation  of  objects  to 
our  various  senses,  the  regular  return  of  day  and  night, 
and  its  correspondence  to  our  nature,  the  food  provided 
for  man  and  beast,  and  the  manner  in  which  it  is  pro- 
duced; he  sees  at  once  the  providence  of  the  Creator, 
and  that  the  world  is  upheld  and  governed  by  him  who 
made  it.  The  Author  of  these  works  is  seen  in  their 
own  light. 

Just  so,  that  great  work  of  redemption  of  which  the 
Bible  speaks,  is  known  to  be  the  work  of  God.     It 


214  REDEMPTION    GOD*S    WORK. 

has  the  signature  of  his  glorious  perfections  deeply 
impressed  on  it.  This  will  be  seen,  by  contemplating 
its  contrivance, — its  developments, — its  execution, — 
its  application, — its  benefits  and  results, — and  its  con- 
summation. 

SECTION  I. 

THE   CONTRIVANCE   OP  THE   PLAN   OF   REDEMPTION. 

When  God  created  the  different  parts  of  the  world, 
he  only  spake  his  will.  "  And  God  said,  Let  there  be 
light,  and  there  was  light."  "  Let  the  waters  under 
the  heavens  be  gathered  together  unto  one  place,  and 
let  the  dry  land  appear:  and  it  was  so."  "  Let  the  earth 
bring  forth  grass,  the  herb  yielding  seed,  and  the  fruit 
tree  yielding  fruit  after  his  kind,  whose  seed  is  in  itself, 
upon  the  earth  :  and  it  was  so."*  But  when  God  was 
about  to  create  man,  the  lord  of  this  world,  there  was 
a  consultation  of  the  sacred  Three :  "  And  God  said, 
Let  us  make  man  in  our  image,  after  our  likeness;  and 
let  them  have  dominion  over  the  fish  of  the  sea,  and 
over  the  fowl  of  the  air,  and  over  the  cattle,  and  over 
all  the  earth,  and  over  every  creeping  thing  that  creep- 
eth  upon  the  earth."f 

If  a  consultation  between  the  sacred  Three  in  the 
Godhead  occurred  at  the  creation  of  man,  we  may 
well  suppose  such  a  consultation  held  when  the  great 
scheme  of  his  redemption  was  devised.  The  Scriptures 
indicate  this  as  occurring  in  the  counsels  of  eternity. 
It  is  intimated  that  proposals  and  promises  were  made 
by  the  Father  to  the  Son ;  and  that  these  proposals  were 
acceded  to  by  the  Son,  and  a  fulfilment  of  the  pro- 
mises claimed  by  him  on  the  accomplishment  of  his 

*Gen  i.  3,  9, 11.  f  Ib.  i.  26. 


REDEMPTION    GOD'S    WORK.  215 

work.  "  Ask  of  me,"  is  the  language  of  the  Father  to 
the  Son,  "  and  I  shall  give  thee  the  heathen  for  thine 
inheritance,  and  the  uttermost  parts  of  the  earth  for 
thy  possession."  Again,  "  The  Lord  said  unto  my 
Lord,  Sit  thou  at  my  right  hand,  until  I  make  thine 
enemies  thy  footstool.  The  Lord  shall  send  the  rod  of 
thy  strength  out  of  Zion :  rule  thou  in  the  midst  of  thine 
enemies.  Thy  people  shall  be  willing  in  the  day  of 
thy  power."* 

The  Son  is  represented  as  responding :  "  Sacrifice 
and  offering  thou  didst  not  desire :  mine  ears  hast  thou 
opened  :  burnt  offering  and  sin  offering  hast  thou  not 
required.  Then  said  I,  Lo,  I  come :  in  the  volume  of 
the  book  it  is  written  of  me,  I  delight  to  do  thy  will, 
O  my  God ;  yea,  thy  law  is  within  my  heart." 
When  the  Redeemer  was  on  the  eve  of  finishing  his 
work,  he  said,  "  I  have  glorified  thee  on  the  earth.  I 
have  finished  the  work  which  thou  gavest  me  to  do. 
And  now,  O  Father,  glorify  thou  me  with  thine  own 
self  with  the  glory  which  I  had  with  thee  before  the 
world  was."f 

Of  the  scheme  of  redemption  the  sacred  writers 
speak  as  a  great  mystery  originating  in  eternity.  Paul, 
in  his  epistle  to  the  Romans,  says,  "  Now  to  him  that 
is  of  power  to  stablish  you  according  to  my  gospel, 
and  the  preaching  of  Jesus  Christ,  according  to  the 
revelation  of  the  mystery,  which  was  kept  secret  since 
the  world  began,  but  now  is  made  manifest,  and  by 
the  Scriptures  of  the  prophets,  according  to  the  com- 
mandment of  the  everlasting  God,  made  known  unto 
all  nations  for  the  obedience  of  faith."  The  same 
apostle  says  to  the  Corinthians,  "  But  we  speak  the 

*  Ps.  ii.  8  ;  ex.  1—3.  Isa.  xlix.  1—9.  f  Ps.  xl.  G— 8.  John  xvii.  4,  5. 


216  REDEMPTION    GOD's    WORK. 

wisdom  of  God  in  a  mystery,  even  the  hidden  wisdom, 
which  God  ordained  before  the  world  was,  which  none 
of  the  princes  of  this  world  knew :  for  had  they  known 
it,  they  would  not  have  crucified  the  Lord  of  glory." 
Again,  writing  to  the  Ephesians,  he  says,  "  Unto  me, 
who  am  less  than  the  least  of  all  saints,  is  this  grace 
given,  that  I  should  preach  among  the  Gentiles  the  un- 
searchable riches  of  Christ ;  and  to  make  all  men  see 
what  is  the  fellowship  of  the  mystery,  which  from  the 
beginning  of  the  world  hath  been  hid  in  God,  who 
created  all  things  by  Jesus  Christ :  to  the  intent  that 
now  unto  the  principalities  and  powers  in  heavenly 
places  might  be  known  by  the  church  the  manifold 
wisdom  of  God ;  according  to  the  eternal  purpose 
which  he  purposed  in  Christ  Jesus :  in  whom  we  have 
boldness  and  access  with  confidence  by  the  faith  of 
him."  And  again  in  his  epistle  to  the  Colossians, 
"  The  mystery  which  hath  been  hid  from  ages  and  from 
generations,  but  now  is  made  manifest  to  his  saints:  to 
whom  God  would  make  known  what  is  the  riches  of 
the  glory  of  this  mystery  among  the  Gentiles  ;  which 
is  Christ  in  you,  the  hope  of  glory."  "  That  their  hearts 
might  be  comforted,  being  knit  together  in  love,  and 
unto  all  riches  of  the  full  assurance  of  understanding, 
to  the  acknowledgment  of  the  mystery  of  God  and  of 
the  Father,  and  of  Christ ;  in  whom  are  hid  all  the 
treasures  of  wisdom  and  knowledge."* 

Such  is  the  language  of  the  inspired  writers,  when 
speaking  of  the  scheme  of  redemption.  The  strict 
propriety  of  it  will  appear  as  we  advance  in  our  dis- 
cussion. 

*  Rom.  xvi.  25,  26.    1  Cor.  ii.  7,  8.    Eph.  iii.  8—12.    Col.  i.  26, 
27 ;  ii.  2,  3. 


REDEMPTION    GOD's    WORK.  217 

SECTION  II. 

THE   DEVELOPMENT   OF   THIS    SCHEME,    AS    TAUGHT    IN   THE    BIBLE. 

The  development  of  the  scheme  of  redemption  oc- 
cupied four  thousand  years.  Shortly  after  the  crea- 
tion of  the  world,  and  immediately  after  man's  apos- 
tasy, intimation  was  given  of  a  corning  Saviour;  and, 
as  ages  rolled  away,  additional  communications  relat- 
ing to  him  and  his  work,  were  made  to  mankind. 
During  all  this  time  the  church  was  taught  to  look  by 
faith  and  holy  expectation,  for  the  advent  of  the  Mes- 
siah. Indeed  the  glorious  scheme  will  not  be  com- 
pletely developed,  until  time  shall  end,  and  eternity 
open  upon  the  redeemed  of  the  Lord  in  the  highest 
heaven ;  for  the  grand  and  glorious  work  of  saving  a 
lost  world  will  not  be  finished,  till  all  who  are  to  par- 
take of  the  great  salvation,  shall  have  been  collected 
around  the  throne  of  God  and  the  Lamb,  adorned 
with  their  white  robes,  and  crowns  of  immortal 
blessedness.  So  sublime  is  this  amazing  scheme ! 
The  wisdom  of  God  deemed  it  proper  to  employ  a 
system  of  types  to  shadow  forth  something  of  the  pro- 
mised Redeemer.  It  consisted  of  things,  such  as  the 

o    * 

ark,  that  saved  Noah  and  his  family,  the  serpent 
lifted  up  in  the  wilderness,  for  healing  those  who  were 
bitten  by  the  fiery  serpents,  and  the  sacrifices  appoint- 
ed to  make  atonement  for  sin ;  and  of  such  persons,  as 
Adam,  Joseph,  Moses,  Joshua,  and  David.  A  system 
of  prophecy  was  also  instituted  for  developing  the 
great  scheme  of  redemption.  Prophet  after  prophet, 
in  a  long  succession- of  ages,  from  Enoch,  the  seventh 
from  Adam,  down  to  Malachi,  under  the  Old  Testa- 
ment, and  John  the  last  prophet  under  the  New,  were 

19 


218  REDEMPTION    GOD's    WORK. 

raised  up  and  inspired  of  God  to  deliver  their  respective 
messages  concerning  Christ  and  his  kingdom.  Light 
increased  more  and  more,  till  the  Sun  of  Righteousness 
arose,  and  shone  upon  the  world,  in  all  his  brightness, 
and  "  with  healing  under  his  wings." 

At  first  the  knowledge  of  the  Redeemer  was  deliv- 
ered orally,  and  transmitted,  from  generation  to  gene- 
ration, by  tradition  from  father  to  son,  till  the  preva- 
lence of  wickedness  and  idolatry,  rendered  it  necessary 
to  reduce  it  to  writing,  and  to  commit  it  to  the  keep- 
ing of  a  separate  and  peculiar  people.  God,  therefore, 
was  pleased  to  choose  Abraham  and  his  descendants 
for  this  high  and  distinguishing  trust.  When  they 
were  multiplied  into  a  nation,  He  delivered  them  from 
Egyptian  bondage,  "  by  a  mighty  and  outstretched 
arm ;"  conducted  them  through  the  Red  Sea,  on  dry 
ground ;  led  them  through  the  wilderness,  where  he 
wras  pleased  to  keep  them  forty  years,  sustaining  them 
daily  by  manna  from  the  skies,  and  water  that  flowed 
from  the  flinty  rock,  smitten  by  the  rod  of  Moses. 
And  when  they  were  in  due  time  settled  in  the  land 
of  promise,  he  watched  over  them  by  an  extraordi- 
nary and  miraculous  providence,  till  the  Messiah 
came.  To  this  singular  people  the  prophets  were 
sent,  and  all  their  written  predictions  and  messages 
were  delivered. 

The  development  of  the  scheme  of  redemption  re- 
lated to  the  person, — the  offices, — and  the  work,  of  the 
Saviour. 

1.  His  person  was  foretold.  An  indication  of  it 
was  given  in  the  first  promise  recorded  in  the  Bible. 
In  passing  sentence  on  Satan,  God  said,  "  I  will  put 
enmity  between  thee  and  the  wroman,  and  between 
thy  seed  and  her  seed ;  it  shall  bruise  thy  head,  and 


REDEMPTION    GOD'S    WORK.  219 

thou  shall  bruise  his  heel."*  This  passage  has 
already  been  explained ;  (pages  77,  78,)  and  we  now 
advert  to  it,  to  show  that  it  intimated  to  our  first 
parents  that  the  Redeemer  would  be  more  than  man. 
A  man  he  was  to  be ;  but  a  mere  man  could  not  bruise 
the  serpent's  head,  or  destroy  the  works  of  the  devil. 
This  achievement  transcended  the  ability  of  any  man, 
and  of  all  men.  One  greater  than  the  seed  of  the 
woman,  than  a  mere  man,  was  required  to  endure  the 
sufferings  expressed  by  the  bruising  of  his  heel  by  the 
serpent.  This  might  have  been  inferred  by  our  first 
parents  from  the  promise.  Light  was  thrown  upon 
its  meaning  by  the  institution  of  sacrifices.  Between 
the  death  of  a  dumb  animal  and  the  sin  of  a  rational 
creature,  there  is  no  connexion ;  so  that  the  prevalence 
of  animal  sacrifices  can  be  accounted  for  only  on  the 
ground,  that  they  were  at  first  instituted  by  divine 
appointment.  Abel,  Moses  tells  us,  offered  "  of  the 
firstlings  of  his  flock  and  of  the  fat  thereof;  and  God 
had  respect  unto  Abel,  and  to  his  offering."  And  Paul 
says,  "  By  faith  Abel  offered  unto  God  a  more  excel- 
lent sacrifice  than  Cain,  by  which  he  obtained  witness 
that  he  was  righteous,  God  testifying  of  his  gift :  and 
by  it  he  being  dead  yet  speaketh."f  If  sacrifices  were 
not  divinely  instituted,  Abel  could  not  have  offered  his 
in  faith,  nor  would  God  have  accepted  such  unprescri- 
bed  worship.  Sacrifices  from  the  beginning  pointed  to 
the  grand  sacrifice  to  be  offered  in  future  time  by  the 
promised  One. 

By  David  the  church  was  taught  that  the  Redeemer 
was  the  Son  of  God  ;  for  it  is  written  in  the  second 
psalm,  "  I  will  declare  the  decree ;  the  Lord  hath  said 
unto  me,  Thou  art  my  Son ;  this  day  I  have  begotten 

*  Gen.  iii.  15.  f  Ib-  iv-  4-    Heb<  xi-  4« 


220  REDEMPTION    GOD's    WORK. 

thee."  This  the  Jews  rightly  understood  as  teaching 
the  divine  nature  of  the  Saviour.  When  our  Lord 
assumed  this  title,  they  charged  him  with  blasphemy 
in  making  himself  God.*  Isaiah  proclaimed  both  his 
miraculous  conception  and  his  divine  nature.  "  Be- 
hold, a  virgin  shall  conceive,  and  bear  a  son,  and  shall 
call  his  name  Immanuel."  Again,  "  For  unto  us  a 
child  is  born,  unto  us  a  son  is  given :  and  the  govern- 
ment shall  be  upon  his  shoulders :  and  his  name  shall 
be  called  Wonderful,  Counsellor,  the  mighty  God,  the 
everlasting  Father,  the  Prince  of  Peace."  How  sub- 
lime these  titles  !  They  belong  to  none  but  the  Su- 
preme Being.  Again,  the  same  prophet,  in  the  most 
animating  language,  announces'his  Godhead,  by  styling 
him  not  only  God,  but  Jehovah,  that  incommuni- 
cable name :  "  O  Zion,  that  bringest  good  tidings, 
get  thee  up  into  the  high  mountain:  O  Jerusalem, 
that  bringest  good  tidings,  lift  up  thy  voice  with 
strength  ;  lift  it  up,  be  not  afraid  ;  say  unto  the  cities 
of  Judah,  Behold,  your  God  !  Behold,  the  Lord  God 
(original,  Jehovah)  will  come  with  strong  hand,  and 
his  arm  shall  rule  for  him:  behold,  his  reward  is  with 
him,  and  his  work  before  him.  He  shall  feed  his 
flock  like  a  shepherd  :  he  shall  gather  the  lambs  with 
his  arm,  and  carry  them  in  his  bosom,  and  shall 
gently  lead  those  that  are  with  young."  Malachi  says, 
"  The  Lord  (Jehovah)  whom  ye  seek,  shall  suddenly 
come  to  his  temple,  even  the  messenger  of  the  cove- 
nant, whom  ye  delight  in :  behold,  he  shall  come,  saith 
the  Lord  of  hosts."f 

But  in  the  New  Testament  we  have  the  clearest  in- 
struction, as  to  the  natures,  and  person  of  our  blessed 
Lord.  There  we  are  distinctly  taught  to  believe  that 

*  John  x.  33—36.    f  Isa.  vii.  14 ;  ix.  6 ;  xl.  9—11.    Mai.  iii.  1. 


REDEMPTION    GOD's    WORK.  221 

he  is  truly  man,  having  the  soul  and  body  of  a  man, 
and  truly  God,  in  one  person  ;  there  is  ascribed  to  him 
every  divine  name,  every  divine  attribute,  every  divine 
work,  and  every  divine  honour. 

2.  The  offices  of  our  Redeemer  were  revealed   to 
God's  ancient  church.     He  was  exhibited  as  the  great 
prophet,  the  great  high  priest,  and  the  glorious  king  of 
his  people.* 

3.  The  work  to  be  performed   by  Messiah  in  these 
offices  was  distinctly  foretold. 

His  work  as  a  prophet  is  predicted  by  Isaiah  :  "  The 
Spirit  of  the  Lord  God  is  upon  me ;  because  the  Lord 
hath  anointed  me  to  preach  good  tidings  unto  the 
meek  ;  he  hath  sent  me  to  bind  up  the  broken  hearted, 
to  proclaim  liberty  to  the  captives,  and  the  opening  of 
the  prison  to  them  that  are  bound ;  to  proclaim  the 
acceptable  year  of  the  Lord,  and  the  day  of  vengeance 
of  our  God  ;  to  comfort  all  that  mourn ;  to  appoint  unto 
them  that  mourn  in  Zion,  to  give  unto  them  beauty  for 
ashes,  the  oil  of  joy  for  mourning,  the  garment  of  praise 
for  the  spirit  of  heaviness ;  that  they  might  be  called 
trees  of  righteousness,  the  planting  of  the  Lord,  that  he 
might  be  glorified."t 

His  wrork  as  high  priest,  Daniel  foretold  when  he 
said  Messiah  should  "  be  cut  off,  but  not  for  himself;" 
and  that  he  was  "  to  finish  transgression,  and  to  make 
an  end  of  sins,  and  to  make  reconciliation  for  iniquity, 
and  to  bring  in  everlasting  righteousness,  and  to  seal 
up  the  vision  and  prophecy,  and  to  anoint  the  Most 

Holy."} 

The  Redeemer's  work  as  king,  is  set  forth  by  David, 
as  taking  vengeance  on  his  enemies,  as  subduing  them 

*  Deut.  xx.  18, 19.  Ps.  ex.  4  ;  ii.  6.  f  Isa.  Ixi.  1—3.  |  Dan.  ix.  24, 26. 

19* 


222  REDEMPTION    GOD's    WORK. 

to  his  control,  and  ruling  over  a  willing  people.*  Isaiah 
celebrates  the  glory  of  our  king  and  of  his  kingdom, 
in  the  most  animating  strains.  "  But  with  righteous- 
ness shall  he  judge  the  poor,  and  reprove  with  equity 
for  the  meek  of  the  earth :  and  he  shall  smite  the  earth 
with  the  rod  of  his  mouth,  and  with  the  breath  of  his 
lips  shall  he  slay  the  wicked.  And  righteousness 
shall  be  the  girdle  of  his  loins,  and  faithfulness  the 
girdle  of  his  reins.  The  wolf  also  shall  dwell  with 
the  lamb,  and  the  leopard  shall  lie  down  with  the  kid  ; 
and  the  calf  and  the  young  lion  and  the  fatling  toge- 
ther; and  a  little  child  shall  lead  them.  And  the  cow 
and  the  bear  shall  feed ;  their  young  ones  shall  lie 
down  together :  and  the  lion  shall  eat  straw  like  the 
ox.  And  the  sucking  child  shall  play  on  the  hole  of 
the  asp,  and  the  weaned  child  shall  put  his  hand  on 
the  cockatrice's  den.  They  shall  not  hurt  nor  destroy 
in  all  my  holy  mountain :  for  the  earth  shall  be  full  of 
the  knowledge  of  the  Lord,  as  the  waters  cover  the 
sea."f  "  Arise,  shine  ;  for  thy  light  is  come,  and  the 
glory  of  the  Lord  is  risen  upon  thee.  For,  behold, 
the  darkness  shall  cover  the  earth,  and  gross  darkness 
the  people :  but  the  Lord  shall  arise  upon  thee,  and 
his  glory  shall  be  seen  upon  thee.  And  the  Gentiles 
shall  come  to  thy  light,  and  kings  to  the  brightness  of 
thy  rising.  Lift  up  thine  eyes,  round  about,  and  see : 
all  they  gather  themselves  together,  they  come  to  thee : 
thy  sons  shall  come  from  far,  and  thy  daughters  shall 
be  nursed  at  thy  side.  Then  thou  shalt  see,  and  flow 
together,  and  thine  heart  shall  fear,  and  be  enlarged : 
because  the  abundance  of  the  sea  shall  be  converted 
unto  thee,  the  forces  of  the  Gentiles  shall  come  unto 
thee."J 

*  Ps.  ii.  110.  f  Isa.  xi.  4—9.  }  Isa.  Ix.  1—5. 


REDEMPTION    GOD's    WORK.  223 

David  had  before  the  time  of  Isaiah,  set  forth  the 
blessedness  of  king  Messiah's  reign  :  "  He  shall  come 
down  like  rain  upon  the  mown  grass ;  as  showers 
that  water  the  earth.  In  his  days  shall  the  righteous 
flourish ;  and  abundance  of  peace,  so  long  as  the  moon 
endureth.  He  shall  have  dominion  also  from  sea  to 
sea,  and  from  the  river  unto  the  ends  of  the  earth. 
They  that  dwell  in  the  wilderness  shall  bow  before 

V 

him ;  and  his  enemies  shall  lick  the  dust.  The  kings 
of  Tarshish  and  of  the  isles  shall  bring  presents ;  the 
kings  of  Sheba  and  Seba  shall  offer  gifts.  Yea,  all 
kings  shall  fall  down  before  him :  all  nations  shall  serve 
him."* 

Micah,  subsequently  to  David,  said  of  this  great 
king :  "  He  shall  judge  among  many  people,  and  re- 
buke strong  nations  afar  off;  and  they  shall  beat  their 
swords  into  ploughshares,  and  their  spears  into  prun- 
ing hooks :  nation  shall  not  lift  up  sword  against  nation, 
neither  shall  they  learn  war  any  more.  But  they  shall 
sit  every  man  under  his  vine  and  his  fig  tree ;  and  none 
shall  make  them  afraid :  for  the  mouth  of  the  Lord  of 
hosts  hath  spoken  it."f 

Such  is  the  language  of  ancient  prophecy  in  regard 
to  the  work  which  Messiah  had  to  perform,  in  the  offices 
he  assumed  for  accomplishing  his  glorious  enterprise 
of  saving  a  lost  and  ruined  world.  It  will  appear  more 
clearly  and  distinctly,  by  considering 

SECTION  III. 

ITS    EXECUTION. 

In  the  revolution  of  ages  the  time  arrived,  when 
all  things  which  "  were  written  in  the  law  of  Moses, 

*  Psalm  Ixxii.  G— 11.  f  Micah  iv.  3,  4. 


224  REDEMPTION  GOD'S  WORK, 

and  in  the  prophets,  and  in  the  psalms,"  concerning 
the  Redeemer,  were  to  be  fulfilled.  "  Then  when  the 
fulness  of  time  was  come,"  says  Paul,  "  God  sent  forth 
his  Son,  made  of  a  woman,  made  under  the  law  to  re- 
deem them  that  were  under  the  law,  that  we  might  re- 
ceive the  adoption  of  sons."*  The  glorious  Redeemer 
was  the  Son  of  God  before  he  was  born,  and  came  into 
the  world.  He  existed  from  eternity  as  the  Son  of 
God ;  and  in  time  he  assumed  human  nature  into  per- 
sonal union  with  his  divine  nature.  So  the  truth  is  ac- 
curately stated  by  the  same  apostle  in  his  epistle  to 
the  Philippians,  where  he  says  of  Him,  "  Who,  being 
in  the  form  of  God,  thought  it  not  robbery  to  be  equal 
with  God :  but  made  himself  of  no  reputation,  and  took 
upon  him  the  form  of  a  servant  and  was  made  in  the 
likeness  of  men."f 

Having  voluntarily  assumed  the  nature  of  man,  to 
execute  the  great  work  of  redemption,  he  became,  in 
all  things,  subject  to  the  law  by  which  man  was  go- 
verned, that  he  might  fulfil  all  righteousness.  He  was 
circumcised  in  his  infancy;  and  subsequently  he  obser- 
ved all  the  rites  and  ceremonies  of  divine  worship.  He 
attended  both  the  service  of  the  temple  and  of  the  syna- 
gogue. 

Being  baptized  by  John,  and  having  received  from 
heaven  the  attestation  of  his  Messiahship,  he  pro- 
ceeded immediately  to  discharge  the  duties  of  his 
prophetic  office,  by  teaching  in  the  synagogues.  In 
the  synagogue  at  Nazareth,  he  applied  to  himself  a 
signal  prophecy  of  Isaiah,  (Luke  iv.  14 — 22)  and  drew 
forth  the  admiration  of  all  who  heard  him  speak  his 
gracious  words.  From  that  time  he,  as  the  great 
prophet  of  the  Church,  persevered  to  the  end  of  his 

*  Gal.  iv.  4,  5.  t  Phil.  ii.  6,  7. 


REDEMPTION    GOD^S    WORK.  225 

life,  in  teaching  wherever  he  went ;  in  the  temple  at 
Jerusalem,  in  the  synagogues  throughout  Judea,  in 
Galilee,  on  the  mount,  by  the  way-side,  on  the  sea- 
shore ;  and  wherever  the  people  assembled  around  him 
to  hear  his  heavenly  wisdom.  His  labours  in  teaching 
were  incessant.  When  his  public  instructions  were 
ended,  he  taught  his  disciples  in  private ;  explaining  to 
them  what  they  did  not  understand,  and  thus  preparing 
them  for  discharging  the  functions  of  that  high  office 
to  which  he  had  called  them. 

2.  But  under  this  head  our  attention  must  be 
directed  especially  to  the  Redeemers  execution  of  his 
office  of  High  Priest,  by  which  he  wrought  out  our 
redemption  in  the  way  of  a  purchase.  The  Apostle 
Paul  teaches,  that  we  were  redeemed  with  a  price : 
"  For  ye  are  bought  with  a  price :  therefore  glorify 
God  in  your  body,  and  in  your  spirit,  which  are 
God's"*  Peter  tells  us  what  the  price  of  our  redemp- 
tion was :  "  For  as  much  as  ye  know  that  ye  were 
not  redeemed  (f^vt^u^fs)  with  corruptible  things,  as 
silver  and  gold,  from  your  vain  conversation  received 
by  tradition  from  your  fathers ;  but  with  the  pre- 
cious blood  of  Christ,  as  of  a  lamb  without  blemish 
and  without  spot."f  The  price  of  our  redemption 
was  the  precious  blood  of  Christ,  the  lamb  sacrificed 
for  us. 

To  describe  the  sufferings  of  our  Redeemer,  and 
their  various  sources,  is  here  unnecessary.  Every 
one  who  reads  his  life  as  recorded  by  the  Evangelists, 
will  see  that  they  were  great  and  multiplied.  But  it 
is  important  to  learn  from  the  Bible  their  true  charac- 
ter and  design.  Let  us  then  inquire,  why  Jesus 
Christ  suffered.  The  inspired  writers  reply  to  this 

*  1  Cor.  vi.  20.  f  Heb.  vii.  26.    1  Pet.  i.  18, 19. 


226  REDEMPTION    GOD'S    WORK. 

question,  that  he  did  not  suffer  for  himself;  for  says 
one,  He  was  "  holy,  harmless,  undefiled,  separate 
from  sinners;"  and  another,  he  "did  no  sin,  neither 
was  guile  found  in  his  mouth."  On  his  own  account 
he  could  not  suffer.  There  existed  no  reason  for  his 
suffering.  Paul  referring  lo  his  innocence,  -says, 
"  Who  needed  not  daily,  as  those  high  priests,  to  offer 
up  sacrifice,  first  for  his  own  sins."*  The  sacred 
writers  tell  us  distinctly  that  Christ  suffered  for  us : 
"  Forasmuch  then  as  Christ  has  suffered  for  us  in 
the  flesh,  arm  yourselves  with  the  same  mind :"  and 
that  he  suffered  for  our  sins :  "  For,"  says  this 
apostle,  "  Christ  also  hath  once  suffered  for  sins,  the 
just  for  the  unjust,  that  he  might  bring  us  to  God ; 
being  put  to  death  in  the  flesh,  but  quickened  by  the 
Spirit."  And  this  they  consider  as  a  special  exhibition 
of  divine  love :  "  But  God  commendeth  his  love  to- 
wards us,  in  that  while  we  were  yet  sinners,  Christ 
died  for  us."f 

But  in  what  sense  did  the  Redeemer  suffer  and  die 
for  us,  and  for  our  sins?  Was  it  merely  for  our 
benefit,  as  a  martyr  to  the  truth,  and  as  an  example 
for  our  imitation  ?  He  did  indeed  die  as  a  martyr  to 
the  truth ;  and  in  his  life  we  find  the  best  example  for 
imitation,  when  enduring  affliction,  and  especially 
when  called  to  suffer  persecution  for  our  faith.  But 
this  was  rather  incidental  to  his  humiliation  and  suf- 
ferings. Had  our  redemption  required  nothing  more, 
than  a  testimony  to  the  truth  and  an  example  of 
patience  under  suffering,  no  sufficient  cause  would 
have  existed  for  the  mission  of  the  Son  of  God  into 
the  world.  A  mere  creature  sustained  by  divine 
grace,  would  have  been  adequate  to  the  work,  and 

*  1  Pet.  ii.  22.    Heb.  vii.  27.        f  1  Pet-  iv.  1 ;  iii  18.    Rom.  v.  8. 


REDEMPTION    GOD'S    WORK.  227 

might  have  become  our  Redeemer.  More  than  this 
the  Bible  teaches  us,  was  required  to  save  our  lost 
and  ruined  race.  While  we  thankfully  admit  that  the 
benefits  mentioned  result  to  us  from  the  sufferings  and 
death  of  Christ,  we  are  not  to  overlook  the  great  fact, 
that  he  suffered  and  died  to  procure  for  us  far  greater 
blessings  than  these,  and  to  accomplish  a  work,  which 
no  mere  creature  could  possibly  accomplish.  The  true 
character  and  design  of  the  sufferings  and  death  of  the 
Son  of  God,  as  exhibited  in  the  Bible,  is  this :  They 
W7ere  offered  to  God  as  an  expiatory  sacrifice  for  sin  ; 
designed  to  satisfy  his  justice,  turn  away  from  us  his 
wrath,  and  procure  for  us  the  remission  of  our  sins, 
and  reconciliation  with  his  offended  majesty.  All  this 
will  appear  from  the  passages  to  be  quoted.  Paul  says, 
"  Christ  also  hath  loved  us,  and  hath  given  himself  for 
us  an  offering  and  a  sacrifice  to  God  for  a  sweet  smell- 
ing savour  :"  and  again,  "  For  even  Christ  our  passover 
was  sacrificed  for  us."* 

In  the  latter  text  we  are  taught  the  passover  was  a 
type  of  Christ.  What  was  the  passover,  and  what  its 
design  1  It  was  a  lamb  without  blemish  slain  by 
the  congregation  of  Israel,  the  blood  of  which  was 
sprinkled  "  on  the  two  side  posts,  and  on  the  upper 
door  posts  of  the  houses,"  to  protect  them  against  the 
destroying  angel :  "  and  the  blood  shall  be  to  you  for 
a  token  upon  your  houses  where  you  are  :  and  when 
I  see  the  blood,  I  will  pass  over  you,  and  the  plague 
shall  not  be  upon  you  to  destroy  you,  when  I  smite 
the  land  of  Egypt."f  Now,  as  Christ  was  our  pass- 
over  sacrificed  for  us,  he  has  done  for  us  really  what 
the  type  signified  ;  his  blood  sprinkled  upon  us  effectu- 
ally protects  us  against  that  wrath  of  the  Almighty 

*  Eph.  v.  2.     1  Cor.  v.  7.  (•  Ex.  xii.  3—13. 


228  REDEMPTION    GOD's    WORK. 

that  will  fall  on  those  on  whom  it  is  not  sprinkled, 
when  he  shall  come  to  punish  all  the  workers  of 
iniquity. 

The  same  great  truth  was  typically  taught  to  God's 
ancient  church,  by  all  the  expiatory  sacrifices  that 
were  offered  under  the  law,  and  especially  by  the 
transactions  of  the  great  day  of  atonement.  The 
high  priest  was  a  type  of  Christ ;  and  what  he  did  on 
that  great  day,  was  a  typical  of  what  our  High  Priest 
did  for  us.  So  we  are  distinctly  and  fully  taught  by 
Paul  in  his  epistle  to  the  Hebrews.  See  ch.  v.  1 — 5. 
viii.  1 — 5.  ix.  1 — 15.  x.  1 — 14.  In  Leviticus  xvi.,  we 
have  a  particular  account  of  the  ceremonies,  transac- 
tions, and  sacrifices  of  that  day,  when  the  high  priest 
"  made  an  atonement  for  himself,  and  for  his  house- 
hold, and  for  all  the  congregation  of  Israel."  verse  17. 
But  what  is  particularly  worthy  of  notice,  is  the  state- 
ment contained  in  verses  21,  22.  "  And  Aaron  shall 
lay  both  his  hands  on  the  head  of  the  live  goat,  and 
confess  over  him  all  the  iniquities  of  the  children  of 
Israel,  and  all  their  transgressions  in  all  their  sins,  put- 
ting them  upon  the  head  of  the  goat,  and  shall  send 
him  away  by  the  hand  of  a  fit  man  into  the  wilder- 
ness :  and  the  goat  shall  bear  upon  him  all  their  ini- 
quities unto  a  land  not  inhabited."  How  was  this 
type  fulfilled  in  Christ?  He  was  at  once  the  High 
Priest  who  offered,  and  the  victim  that  bore  away  our 
sins.  Our  sins  were  laid  upon  him ;  for  says  the 
prophet,  "  He  was  wounded  for  our  transgressions,  he 
was  bruised  for  our  iniquities :  the  chastisement  of 
our  peace  was  upon  him :  and  with  his  stripes  we  are 
healed.  "  All  we  like  sheep  have  gone  astray ;  we 
have  turned  every  one  to  his  own  way ;  and  the  Lord 


REDEMPTION    GOD?S    WORK.  229 

Hath  LAID  ON    HIM  THE  INIQUITY  OF  US  ALL."*       With    thlS 

language  of  the  evangelical  prophet  accords  that  of  the 
apostle,  when  speaking  of  Christ,  he  says,  "  Who  his 
own  self  bare  our  sins  in  his  own  body  on  the  tree,  that 
we  being  dead  to  sins,  should  live  unto  righteousness  : 
by  whose  stripes  ye  were  healed."f 

The  truth  is  uttered  in  language  still  more  emphatic 
by  Paul.  "  For  he  hath  made  him  to  be  sin  for  us, 
who  knew  no  sin ;  that  wre  might  be  made  the  right- 
eousness of  God  in  him."J  How  was  the  sinless  Re- 
deemer made  sin  for  us  ?  He  was  not  made  sin  in 
the  abstract,  he  was  not  converted  into  sin.  But  he 
was,  some  will  say,  made  a  sin-offering.  Well,  what 
will  this  imply  ?  Many  animals  were  slain  for  food 
in  Judea  ;  but  they  were  not  sin-offerings.  To  render 
an  animal  a  sin-offering,  it  was  necessary  for  a  trans- 
gressor to  take  his  intended  victim  to  the  temple. 
There,  when  he  had  confessed  his  sin  over  the  head  of 
the  animal,  and  thus  laid  upon  it  his  sin,  it  was  slain 
by  the  priest.  So,  if  our  sins  had  not  been  laid  on  the 
Saviour  ;  if  he  had  not  been  held  responsible  for  them, 
and  borne  the  penalty  due  to  them,  he  could  not,  ac- 
cording to  the  import  of  the  types,  have  been  a  sin-offer- 
ing. That  our  sins  are  taken  away  by  this  great  expia- 
tory sacrifice,  is  taught  with  great  plainness  and  fulness. 
"  But  Christ  being  come  an  High  Priest  of  good  things 
to  come,  by  a  greater  and  more  perfect  tabernacle,  not 
made  with  hands,  that  is  to  say,  not  of  this  building; 
neither  by  the  blood  of  goats  and  calves,  but  by  his 
own  blood  he  entered  in  once  into  the  holy  place, 
having  obtained  eternal  redemption  for  us.  For  if  the 
blood  of  bulls  and  of  goats,  and  the  ashes  of  an  heifer 
sprinkling  the  unclean,  sanctifieth  to  the  purifying  of 

*  Isa.  liii.  5,  6.          f  1  Peter  ii.  24.         J;  2  Cor.  v.  21. 

20 


230  REDEMPTION    GOD'S    WORK. 

the  flesh,  how  much  more  shall  the  blood  of  Christ,  who, 
through  the  eternal  Spirit,  offered  himself  to  God,  purge 
your  conscience  from  dead  works,  to  serve  the 
living  God  ?"  How  clearly  this  teaches  us  that  the 
blood  of  Christ  takes  away  the  guilt  and  stain  of  works 
deserving  the  punishment  of  death  ;  and  so  enables  us, 
with  freedom  and  confidence,  to  worship  and  serve 
God  !  "  The  blood  of  Jesus  Christ  his  Son,"  says  John, 
"  cleanseth  us  from  all  sin."* 

The  whole  truth  is  comprehended  in  a  single 
passage,  in  Paul's  epistle  to  the  Romans  :  "  But  now 
the  righteousness  of  God  without  the  law  is  manifested, 
being  witnessed  by  the  law  and  the  prophets;  even 
the  righteousness  of  God,  which  is  by  faith  of  Jesus 
Christ  unto  all,  and  upon  all  them  that  believe :  for 
there  is  no  difference :  for  all  have  sinned,  and  come 
short  of  the  glory  of  God  ;  being  justified  freely  by  his 
grace  through  the  redemption  that  is  in  Christ  Jesus : 
whom  God  hath  set  forth  to  be  a  propitiation  through 
faith  in  his  blood,  to  declare  his  righteousness  for  the 
remission  of  sins  that  are  past,  through  the  forbearance 
of  God  ;  to  declare  at  this  time  his  righteousness ;  that 
he  might  be  just,  and  ihejustifier  of  him  which  belie  veth 
in  Jesus."f 

Having  completed  the  execution  of  his  priestly 
office  on  earth,  our  Redeemer  rose  from  the  dead,  as- 
cended on  high,  passed  through  the  heavens,  and 
appeared  in  the  presence  of  God,  as  our  advocate. 
There  he  ever  lives  to  present  the  merits  of  his  great 
sacrifice,  and  to  intercede  for  his  Church.  J  What 
was  typified  by  the  entrance  of  the  Jewish  high  priest 
into  the  most  holy  place  on  the  great  day  of  atone- 

*  Heb.  ix.  11—14.    1  John  i.  7. 

f  Rom.  iii.  21—26.  t  Heb.  iv.  14  ;  vi.  20. 


REDEMPTION    GOD'S    WORK.  231 

ment,  to  sprinkle  the  blood  of  his  sacrifices  upon  and 
before  the  mercy-seat,  and  to  cover  it  with  the  cloud 
of  the  burning  incense,  was  realized  by  our  great  High 
Priest.  Lev.  xvi.  From  this  fact  the  apostle  draws  an 
inference  full  of  consolation :  "  Wherefore,  he  is  able 
also,  to  save  them  to  the  uttermost  that  come  unto  God 
by  him,  seeing  he  ever  liveth  to  make  intercession  for 
them."* 

3.  When  the  Redeemer  had  entered  into  heaven  as 
our  great  High  Priest,  he  took  his  seat  at  the  right 
hand  of  God,  and  was  invested  with  all  the  powers 
and  honours  and  prerogatives  of  universal  King.  He 
was  made  head  over  all  things  to  his  Church.f 
There  he  reigns,  and  will  reign  for  ever.  Thence  he 
sends  down  his  gifts  and  blessings  on  his  Church ;  the 
first  displays  of  which  were  given  on  the  day  of 
Pentecost,  and  were  continued,  in  a  greater  or  less 
degree,  during  the  apostolic  period:  so  that  the  gospel 
triumphed  over  all  opposition,  and  converts  were 
greatly  multiplied  in  Jerusalem,  and  Judea,  and 
throughout  the  Gentile  world.  The  divine  influences 
of  the  Holy  Spirit,  which  began  on  that  memorable 
day  to  be  shed  down  on  sinful  men,  were  continued 
till  the  Roman  empire  became  Christian,  and  the  cross 
was  seen  upon  the  throne  of  the  Ccesars.  His  gifts 
were  indeed  suspended,  in  a  great  measure,  during 
the  dark  ages ;  but,  when  the  period  of  the  glorious 
Reformation  arrived,  they  were  again  bestowed  in 
rich  abundance,  for  effecting  the  revival  of  religion 

that  then  blessed  the  world  with  the  return  of  Ymht 

o 

and  grace  and  truth.  The  Redeemer  still  reigns  in 
glory  ;  he  still  gives  to  our  wretched  world  the  tokens 
of  his  power  and  love ;  he  still  maintains  his  kingdom 

*  Heb.  vii.  25.         f  Heb-  i-  3-  Phil-  «•  9—11.  Eph.  i.  20—23. 


REDEMPTION    GOD'S    WORK. 

on  earth  :  and  when  the  time  shall  arrive  for  its  univer- 
sal extension,  he  "  will  pour  out  his  Spirit  on  all  flesh," 
that  all  men  may  partake  of  his  grace,  and  behold  his 
glory.  "  His  rest  shall  be  glorious."* 

SECTION  IV. 

APPLICATION   OF   REDEMPTION. 

On  this  point,  but  little  need  be  said.  The  word  is 
the  means,  the  ministry  the  instrument,  and  the  Holy 
Spirit  the  agent  in  applying  salvation  to  the  souls  of 
sinful  men. 

The  word  read  and  preached  is  the  appointed 
means.  It  regenerates  and  sanctifies  sinners/)-  By 
the  word  they  are  convicted  of  sin,  and  learn  their 
lost  and  ruined  state  by  nature  and  by  practice ; 
by  it  they  are  taught  the  gracious  provision  God  has 
made  for  their  salvation  through  the  mediation  of  his 
Son ;  and  by  it  they  are  led  to  repentance,  faith,  and 
holy  obedience. 

ii 

The  ministry  is  the  appointed  instrument  for  preach- 
ing the  gospel,  and  is  used  for  converting  sinners,  and 
for  building  up  believers  in  their  most  holy  faith  and 
love.J 

But  it  is  never  to  be  forgotten,  that  both  the  word 
and  the  ministry  depend,  for  all  their  efficiency  and 
success,  on  the  accompanying  influence  of  the  Holy 
Spirit.  Without  his  almighty  aid  Paul  is  nothing,  and 
Apollos  is  nothing,  and  the  word  is  a  dead  letter.^ 
The  gift  of  the  Spirit  was  promised  by  the  Redeemer 
to  render  the  gospel  successful ;  and  it  is  his  to  con- 
vince "  the  world  of  sin,  and  of  righteousness  and  of 

*  Joel  ii.  28.  Isaiah  xi.  10.  |  1  Pet.  i.  23.  John  xvii.  17. 

I  1  Cor.  i.  24 ;  iv.  15.    2  Cor.  iii.  6.    Eph.  iv.  11—13. 
§  1  Cor.  iii.  5—7  ;  ii.  14. 


REDEMPTION    GOD'S    WORK.  233 

judgment."*  It  is  his  efficiently  to  renew  and  sanctify, 
to  adorn  believers  with  every  grace  and  virtue,  to  sus- 
tain and  comfort  them  through  their  whole  course  on 
earth,  and  to  bring  them  at  last  to  glory. 

SECTION  V. 

THE   BENEFITS    AND    RESULTS   OF   REDEMPTION. 

They  are  numerous,  and  unutterably  important.  Of 
these  benefits  only  a  bare  enumeration  will  be  pre- 
sented. They  are  forgiveness  of  sin,  reconciliation 
with  God,  regeneration  and  sanctification,  restoration 
of  the  lost  divine  image,  justification  and  peace  with 
God,  adoption  into  his  family,  and  filial  intercourse 
with  him  as  a  father,  the  indwelling  of  the  Holy 
Spirit  to  sanctify  us,  to  bear  witness  with  our  spirits 
that  we  are  the  Lord's,  to  be  an  earnest  in  our  hearts 
of  the  heavenly  inheritance,  to  comfort  and  sustain 
us  in  every  affliction  and  trial,  to  seal  us  unto  the  day 
of  redemption,  victory  over  death,  admission  into 
heaven,  a  glorious  resurrection  of  our  bodies  from  the 
dead,  acquittal  in  the  day  of  judgment,  and  eternal  life 
and  glory. 

The  results  of  redemption  are  a  glorious  exhibition 
of  the  perfections  of  God;  of  his  infinite  wisdom  in 
the  contrivance,  of  his  spotless  holiness  and  inflexible 
justice  in  the  execution,  and  of  his  infinite  mercy, 
grace,  and  love,  in  the  application  of  this  wonderful 
scheme  for  saving  a  lost  and  ruined  race.  All  these 
perfections  are  more  gloriously  displayed  in  the  work 
of  redemption,  than  they  are  in  the  w7ork  of  creation, 
or  in  the  work  of  providence.  This  might  be  shown, 
but  it  would  require  a  long  discussion.  Hear  the  lan- 
guage of  Scripture  on  the  subject :  "  In  whom  are  hid 

*  John  xvi.  8 — 11. 
20* 


234  REDEMPTION    GOD*S    WORK. 

all  the  treasures  of  wisdom  and  knowledge."  "  To 
the  intent  that  now  unto  the  principalities  and  powers 
in  heavenly  places  might  be  known  by  the  church  the 
manifold  wisdom  of  God."  "O  the  depth  of  the 
riches  both  of  the  wisdom  and  knowledge  of  God  ! 
how  unsearchable  are  his  judgments,  and  his  ways 
past  finding  out !"  "  But  God,  who  commanded  the 
light  to  shine  out  of  darkness,  hath  shined  in  our 
hearts,  to  give  the  light  of  the  knowledge  of  the  glory 
of  God  in  the  face  of  Jesus  Christ."  "  That  Christ 
may  dwell  in  your  hearts  by  faith;  that  ye,  being 
rooted  and  grounded  in  love,  may  be  able  to  compre- 
hend with  all  saints  what  is  the  breadth,  and  length, 
and  depth,  and  height ;  and  to  know  the  love  of  Christ, 
which  passeth  knowledge,  that  ye  might  be  filled  with 
all  the  fulness  of  God.  Now  unto  him  that  is  able  to 
do  exceeding  abundantly  above  all  that  we  ask  or 
think,  according  to  the  power  that  worketh  in  us :  unto 
him  be  glory  in  the  church  by  Christ  Jesus,  throughout 
all  ages,  world  without  end.  Amen."* 

SECTION  VI. 

THE   CONSUMMATION   OF   REDEMPTION. 

There  is  a  destined  consummation  of  this  great 
work  on  earth.  It  is  predicted  by  the  prophets  in  the 
most  glowing  strains.  "  And  I  saw  in  the  night 
visions,"  says  Daniel,  "  and  behold  one  like  the  Son 
of  Man  came  with  the  clouds  of  heaven,  and  came  to 
the  Ancient  of  days ;  and  they  brought  him  near  be- 
fore him.  And  there  was  given  him  dominion,  and 
glory,  and  a  kingdom,  that  all  people,  and  nations 

*  Col.  ii.  3.  Eph.  iii.  10.  Rom.  xi.  33.  2  Cor.  iv.  6.  Eph.  iii.  17—21. 


REDEMPTION    GOD's    WORK.  235 

and  languages,  should  serve  him :  his  dominion  is 
an  everlasting  dominion,  which  shall  not  pass  away, 
and  his  kingdom  that  which  shall  not  be  destroyed." 
"  And  the  kingdom  and  dominion,  and  the  greatness 
of  the  kingdom  under  the  whole  heaven,  shall  be 

O  7 

given  to  the  people  of  the  saints  of  the  Most  High; 
whose  kingdom  is  an  everlasting  kingdom,  and  all 
dominions  shall  serve  and  obey  him.  "  The  kingdoms 
of  this  world,"  says  John,  "  are  become  the  kingdoms 
of  our  Lord  and  his  Christ ;  and  he  shall  reign  for  ever 
and  ever."  "  And  I  heard  as  it  were  the  voice  of  a 
great  multitude,  and  as  the  voice  of  many  waters,  and 
as  the  voice  of  mighty  thunderings,  saying,  Alleluia : 
for  the  Lord  God  Omnipotent  reigneth.  Let  us  be  glad 
and  rejoice,  and  give  honour  unto  him  :  for  the  marriage 
of  the  Lamb  is  come,  and  his  wife  hath  made  herself 
ready."* 

But  the  entire  consummation  of  the  work  of  re- 
demption, is  reserved  for  the  next  world.  When  time 
shall  end,  and  the  last  saint  shall  have  been  brought 
into  the  church,  and  fitted  for  heaven,  then  will  the 
great  Redeemer  complete  his  glorious  work  of  salva- 
tion. Then  his  temple  wrill  be  seen  rising  in  all  its 
beautiful  proportions  and  grandeur,  to  the  admiration 
of  an  assembled  universe.  The  appointed  hour  ar- 
rived, "  the  Lord  himself  shall  descend  from  heaven 
with  a  shout,  with  the  voice  of  the  archangel,  and 
with  the  trump  of  God ;  and  the  dead  in  Christ  shall 
rise  first."f  Seated  on  tha  throne  of  his  glory,  and 
attended  by  all  his  holy  angels,  he  will  separate  his 
redeemed  people  from  the  wicked,  and  place  them, 
collected  out  of  all  nations,  from  the  beginning  to  the 
end  of  time,  on  his  right  hand ;  and  at  the  close  of 

*  Dan.  vii.  13,  14,  27.    Rev.  xi.  15 ;  xix.  6,  7.        f  1  Thess.  iv.  16. 


236  REDEMPTION    GOD*S    WORK. 

the  final  judgment,  pronounce  their  acquittal  and  adju- 
dication to  eternal  life.  And  when  the  unnumbered 
millions,  redeemed  by  the  blood  of  Christ,  arrayed  in 
the  white  robes  of  righteousness,  and  adorned  with  their 
crowns  of  immortality,  purified  from  all  the  guilt  and 
stain  of  sin,  saved  from  all  the  miseries  of  an  eternal 
hell,  and  exalted  to  all  the  happiness  and  glory  of  an 
eternal  heaven,  shall  be  presented  to  the  Father,  and 
surrounding  the  throne  shall,  in  the  highest  heaven, 
ascribe  "  blessing,  and  honour,  and  glory,  and  power 
unto  him  that  sitteth  on  the  throne,  and  unto  the  Lamb, 
for  ever  and  ever;"*  then  will  be  consummated  the 
glorious  achievement  which  the  Son  of  God  under- 
took, and  accomplished  by  his  humiliation,  sufferings, 
and  death. 

SECTION  VII. 

THE    ARGUMENT   FROM   A   REVIEW. 

Such  is  the  \vork  of  redemption.  So  it  is  described 
in  Holy  Scripture.  Take  again  a  comprehensive 
view  of  it.  It  originated  in  eternity.  Its  develop- 
ment required  four  thousand  years,  a  system  of  types 
and  of  prophecy  running  through  that  long  track  of 
ages.  The  predicted  Redeemer  was  exhibited  as  the 
Son  of  God,  the  mighty  God,  the  everlasting  Jehovah, 
the  prophet,  priest  and  king  of  the  church.  In  fulfil- 
ment of  the  promises  and  predictions  he  came  in  the 
fulness  of  time,  and  assumed  our  nature  into  personal 
union  with  his  divine  nature ;  and  thus,  as  our  Im- 
manuel,  executed  the  offices  of  prophet,  priest,  and 
king.  His  great  salvation  is  applied  by  his  word,  and 
ministry,  and  Spirit ;  the  blessings  of  which,  bestowed 

*  Revelation  v.  13. 


REDEMPTION    GOD*S    WORK.  237 

on  unnumbered  millions  of  our  race,  are  eternal  hap- 
piness and  endless  glory.  Its  result  is  the  highest  glory 
of  God,  and  a  vast  increase  of  happiness  to  all  intelli- 
gent and  holy  beings.  Such  is  the  representation  of 
the  work  given  in  the  Bible.  Is  it  not  worthy  of  God  ? 
and  is  it  not  seen,  in  its  own  light,  to  be  his  work  ? 
Was  not  the  conception  of  this  plan  far  beyond  the 
reach  of  the  human  mind  ? 

Man  had  four  thousand  years  in  which  to  contrive 
a  scheme  of  salvation,  and  what  was  the  work  of  his 
philosophy  and  learning  ?  What  could  man  offer  as 
an  atonement  for  his  sins  ?  Slaughtered  animals,  and 
costly  gifts  to  idol  gods.  On  what  did  he  depend  for 
acceptance  with  God  ?  On  his  poor  polluted  deeds,  his 
superficial  virtues.  The  idea  of  a  gratuitous  salvation 
never  entered  his  mind.  He  felt  indeed  the  need  of 
mercy ;  but  only  as  an  auxiliary  to  his  own  works,  on 
the  merits  of  which  he  still  relied.  The  whole  history 
of  divine  providence  could  not  furnish  him  with  evi- 
dence, that  pardoning  mercy  was  an  attribute  of  the 
Divine  nature.  That  God  is  merciful,  there  were  abun- 
dant proofs  to  be  seen.  ]\o  one  could  doubt  the  truth. 
But  that  he  can  exercise  pardoning  mercy,  could  not 
be  learned  from  his  dealings  with  our  race ;  because 
the  last  act  that  terminates  his  providence  in  this  world, 
is  an  awful  act  of  justice,  destroying  our  mortal  frame, 
and  hurrying  away  our  souls  to  judgment.  Indeed,  as 
the  perfections  of  God  are  discovered  either  from  his 
works,  or  from  his  revelation,  we  may  believe  his  holy 
angels  could  not  know  pardoning  mercy  to  be  an  attri- 
bute of  his  nature,  before  they  had  seen  it  exercised 
in  the  forgiveness  of  sinners,  or  had  received  a  revela- 
tion announcing  to  them  the  cheering  and  delightful 

vj  <^  - — - 

truth. 


238  REDEMPTION    GOD'S    WORK. 

To  devise  a  scheme  of  redemption  was  beyond  the 
power  of  the  human  intellect.  To  be  qualified  for  this 
would  require  a  full  knowledge  of  all  the  divine  perfec- 
tions, and  the  whole  extent  of  evil  done  by  sin  to  God's 
moral  government;  for,  without  such  knowledge,  no 
creature  could  tell,  what  punishment  the  honour  of  his 
offended  majesty,  and  of  his  government,  required  to 
be  inflicted  on  the  transgressor ;  or  by  what  means 
divine  displeasure  might  be  turned  away  from  him, 
and  his  sins  remitted,  consistently  with  the  demands 
of  justice,  and  the  stability  and  honour  of  God's  govern- 
ment. 

Much  less  could  man  conceive  the  amazing  scheme 
of  redemption  revealed  in  the  Bible.  How  could  the 
thought  enter  into  his  mind,  that  his  offended  Sove- 
reign should  love  guilty,  vile,  polluted,  and  rebellious 
creatures  so  much,  as  to  send  his  own  and  well  be- 
loved Son  into  this  fallen  world,  to  take  upon  himself 
the  form  of  a  servant,  to  humble  himself,  to  suffer, 
and  to  die  upon  a  cross,  to  redeem  a  lost  race 
from  deserved  punishment,  and  to  bestow  on  them 
the  enjoyment  of  eternal  happiness.  In  this  glorious 
scheme  there  is  displayed  such  infinite  love  in  the 
Father  giving  his  own  Son ;  such  infinite  grace  in  the 
Son,  giving  himself  as  a  sacrifice ;  and  such  infinite 
condescension  in  the  Holy  Spirit,  applying  salvation 
and  dwelling  in  our  polluted  hearts,  as  to  place  the 
conception  of  it  far  beyond  the  reach  of  the  human 
intellect.  The  very  fact  of  our  possessing  the  idea, 
proves  that  it  must  have  been  revealed  ;  so  that  being 
found  in  the  Bible  expanded  in  all  its  dimensions  and 
parts  from  the  first  incipient  discovery  of  the  scheme 
to  its  execution  and  progress  towards  its  final  con- 
summation, it  evinces  the  Bible  to  contain  a  revelation 


REDEMPTION    GOD  S    WORK.  239 

There  is  another  view  of  this  wondrous  scheme 
that  leads  us  to  the  same  conclusion.  We  have 
seen  that  the  person  of  our  Redeemer  is  divine, 
and  that  he  unites  in  his  own  person  both  the  human 
and  the  divine  natures.  This  amazing  constitution  of 
his  person  qualified  him  to  be  our  Saviour.  As  man  he 
became  subject  to  the  law,  and  obeyed  its  precepts  and 
suffered  its  penalty.  As  God  he  sustained  his  human 
nature  under  an  immense  load  of  punishment,  and  im- 
parted to  his  sufferings  an  infinite  value ;  so  as  to  ren- 
der what  he  endured,  in  a  given  time,  equivalent  to  the 
everlasting  punishment  of  all  that  shall  be  redeemed  by 
him.  But  what  mind  could  have  formed  the  concep- 
tion of  such  a  person,  thus  combining  the  human  and 
the  divine  natures,  if  it  had  not  been  revealed  ?  Is  it 
not  plain,  that,  without  a  revelation,  the  conception 
would  have  transcended  far  the  limited  powers  of  the 
human  mind  ?  and  is  not  the  record  of  our  Redeemer's 
person  in  the  Bible  a  conclusive  proof  of  its  divine 
original  ? 

The  work  of  redemption,  then,  like  all  the  other 
works  of  God,  is  seen,  in  its  own  light,  by  considering 
its  contrivance,  development,  execution,  application, 
benefits  and  results,  and  final  consummation,  to  be  the 
work  of  infinite  wisdom,  power,  and  goodness.  The 
Bible  that  reveals  it,  is  God's  book.  He  has  stamped 
his  own  image  upon  its  inspired  pages. 


240  THE    BIBLE    ADAPTED    TO 


CHAPTER  VI. 

THE  ADAPTATION  OF   THE  BIBLE   TO  THE    WANTS   AND    NECESSITIES 

OF  FALLEN  MAN. 

ONE  of  the  strongest  arguments  to  prove  that  the 
world  was  created  and  is  governed  by  an  infinitely 
wise  and  benevolent  Being,  is  derived  from  the  num- 
berless and  evident  marks  of  design,  so  apparent  in  all 
its  parts.  How  plainly  does  design  appear  in  the 
position  of  the  sun,  which  imparts  light  and  heat  to 
the  earth ;  in  the  correspondence  between  the  ascend- 
ing vapours  and  the  clouds  they  form ;  between  the 
•  showers  of  rain  and  the  growth  of  vegetables;  between 
our  senses  and  corresponding  objects ;  the  eye  and 
light;  the  ear  and  sounds;  the  taste  and  food;  between 
the  structure  of  our  limbs  and  the  movements  they 
perform  ! 

The  same  kind  of  argument  may  be  used  in  proving 
the  inspiration  and  authority  of  the  Bible.  How  mani- 
festly adapted  is  it  to  the  wants  and  necessities  of  our 
fallen  nature !  Let  us  contemplate  the  wants  and  ne- 
cessities of  man,  and  see  how  effectually  and  admirably 
the  Bible  meets  and  removes  them. 

SECTION  I. 

THE  BIBLE  DISPELS  THE  DARKNESS,  AND    REMOVES  THE  IGNORANCE 
OF  THE  HUMAN  MIND  IN  REGARD  TO  SPIRITUAL  THINGS. 


Fallen  as  man  is,  his  intellect  is  still  strong  and 
vigorous.  In  the  discoveries  of  science,  in  the  inven- 
tion of  the  various  arts,  and  in  the  cultivation  of  litera- 
ture, its  vigour  and  strength  have  been  displayed.  But 


THE    WANTS    AND    NECESSITIES    OF    MAN.  241 

in  the  knowledge  of  divine  things  its  great  weakness 
is  mournfully  apparent.  To  be  convinced  of  this 
humbling  truth,  you  are  not  to  look  at  Christian  nations, 
who  enjoy  the  light  of  divine  revelation,  the  reading  of 
the  Bible,  and  the  ministry  of  the  gospel,  by  which 
they  have  been  raised  to  that  enviable  condition  in 
which  they  rejoice.  They  know  and  acknowledge  the 
true  God.  They  are  acquainted  \vith  the  manner  in 
which  he  is  to  be  worshipped.  To  them  the  way  of 
salvation  has  been  shown ;  immortality  brought  to 
light ;  and  a  future  state  of  rewards  and  punishments 
made  manifest. 

Beyond  these  favoured  nations  you  must  look,  and 
contemplate  the  gloomy  condition  of  heathen  nations. 
How  different !  How  deplorable !  What  darkness 
covers  them !  How  ignorant  are  they  of  the  very 
first  principles  of  religion !  They  are  ignorant  of  the 
God  who  made,  sustains,  and  feeds  them.  Behold 
them  prostrating  themselves  before  dumb  idols,  gods 
of  silver  and  gold,  which  their  own  hands  have  fash- 
ioned. See  them  worshipping  these  contemptible 
gods,  with  unclean  and  demoralizing  rites.  Egypt 
had  her  thirty-thousand  gods,  and  Rome  her  Pan- 
theon, which  was  open  not  only  to  her  own,  but  to  the 
rdols  of  other  nations.  Some  indeed  among  the  an- 
cient heathen  "  knew  God ;  but  they  glorified  him  not 
as  God,  neither  were  thankful ;  but  became  vain  in 
their  imaginations,  and  their  foolish  heart  was  dark- 
ened. Professing  themselves  to  be  wise,  they  became 
fools ;  and  changed  the  glory  of  the  incorruptible  God 
into  an  image  made  like  to  corruptible  man,  and  to 
birds,  and  four  footed  beasts,  and  creeping  things."* 
All  the  ancient  philosophers  degraded  themselves,  by 

*  Romans  i.  21—23. 
21 


242  THE    BIBLE    ADAPTED    TO 

complying  with  the  prevailing  idolatry,  and  thus  keep- 
ing the  common  people  in  their  stupid  ignorance. 
Even  Socrates,  the  divine  Socrates  as  he  has  been 
styled  by  admiring  infidels,  directed  that  a  cock  should, 
after  his  death,  be  sacrificed  to  Esculapius.  In  his  last 
moments,  instead  of  committing  his  soul  to  a  faithful 
Creator,  he  placed  it  under  the  protection  of  an  idol- 
god,  who  could  neither  hear  his  prayers,  nor  afford 
him  help.  He  died,  offering  by  his  stupid  idolatry,  a 
gross  insult  to  the  true  God. 

Ignorant  of  God,  the  heathen  are  ignorant  of  his  law. 
Its  great  principles  are  indeed  written  on  their  hearts ; 
so  that  they  feel  the  workings  of  an  accusing  and  ex- 
cusing conscience.  Still,  however,  their  moral  sense  is 
sadly  perverted.  They  are  ignorant  of  many  of  their 
moral  obligations.  Blinded  by  sin,  they  often  call  evil 
good,  and  good  evil.  Of  the  manner  in  which  God  is 
to  be  worshipped  they  are  entirely  ignorant.  The 
grave  is  shrouded  in  darkness.  Not  a  ray  of  light  is 
seen  in  the  dark  valley  of  death.  The  future  world  is 
entirely  unknown.  At  death  the  heathen  man  plunges 
into  a  dark  and  awful  abyss. 

Such  is  the  ignorance  of  all  heathen  nations.  Our 
condition  would  have  been  as  dark  and  gloomy  as 
theirs,  had  not  God  in  mercy  given  us  the  Bible.  To 
its  luminous  and  inspired  pages  we  owe  it,  that  we 
differ  from  them  so  greatly.  The  light  beaming 
around  our  path  came,  not  from  human  reason,  but 
from  divine  revelation.  From  our  infancy  we  have 
been  pupils  of  the  Bible.  Through  every  period  of 
life  it  has  followed  us  with  its  heavenly  instruction. 
How  sublime  its  lessons  in  religion !  It  has  taught 
us  that  there  is  but  one  only  living  and  true  God  ;  the 
Father,  the  Son,  and  Holy  Ghost;  three  divine  persons 


THE    WANTS    AND    NECESSITIES    OF    MAN.  243 

in  one  Godhead,  the  same  in  substance,  equal  in  power 
and  glory.  It  has  spread  before  our  admiring  eyes  all 
the  infinite  perfections  and  glories  that  belong  to  Him, 
as  the  eternal,  independent,  and  immutable  One.  It 
has  exhibited  him  to  us  as  the  Almighty  Creator,  who 
laid  the  foundations  of  the  earth,  and  spread  abroad 
the  heavens  like  a  curtain ;  as  the  Sovereign  Ruler, 
who  upholds  and  governs  all  things ;  as  the  bounteous 
Benefactor,  who  opens  his  hand  and  satisfies  the  wants 
of  every  living  thing  ;  and  as  the  infinitely  merciful 
Redeemer,  who  has  provided  salvation  for  a  rebellious 
and  ungrateful  race  of  creatures.  It  has  revealed  the 
law  of  God,  not  only  in  compendious  summaries,  but 
in  details  of  particular  duties.  It  has  taught  us  how 
to  approach  infinite  Majesty  in  an  acceptable  manner, 
and  to  worship  Him  in  spirit  and  in  truth.  It  has  dis- 
pelled the  darkness  and  gloom  that  rested  on  the  tomb, 
and  unveiled  to  the  eye  of  faith  all  the  blessedness  and 
glories  of  the  next  world. 

But  more  than  external  light  is  required  to  meet  the 
necessity  of  our  case.  A  man  may  be  familiarly  ac- 
quainted with  the  Holy  Scriptures,  and  collect  from 
them  a  correct,  harmonious,  and  beautiful  system  of 
theology,  and  be  able  to  discourse  ably  and  eloquently 
of  its  heavenly  doctrines ;  and  yet,  with  all  this  specu- 
lative knowledge,  be  in  spiritual  darkness ;  blinded  by 
his  depravity,  so  as  not  to  be  able  to  see  the  beauty 
and  excellency  of  divine  truth.  "  The  natural  man 
(i.  e.  the  unrenewed  man,)  receiveth  not  the  things  of 
the  Spirit  of  God :  for  they  are  foolishness  unto  him  : 
neither  can  he  know  them  ;  because  they  are  spiritu- 
ally discerned."*  The  Bible  does  not  overlook  this  ne- 
cessity of  our  case.  It  teaches  us  how  spiritual  dark- 

*  1  Cor.  ii.  14. 


244  THE    BIBLE    ADAPTED    TO 

ness  can  be  removed,  and  how  spiritual  light  may  be 
obtained.  It  leads  us  to  the  Holy  Spirit,  the  fountain 
of  light,  and  directs  us  to  implore  his  gracious  assist- 
ance in  our  extremity.  It  teaches  us  to  adopt  the 
prayer  of  David :  "  Open  thou  mine  eyes,  that  I  may 
behold  wondrous  things  out  of  thy  law."*  It  is  the 
office-work  of  the  Holy  Spirit  to  open  the  eyes  of  our 
understanding,  to  enable  us  to  discern  the  beauty  and 
excellence  of  divine  truth.  When  he  is  pleased  to 
illuminate  our  minds,  then  the  different  portions  of 
divine  truth  stand  forth  to  view;  just  as  the  various 
objects  of  the  new  created  world  were  seen  in  all  their 
loveliness  and  proportions,  when  the  Creator  com- 
manded the  light  to  shine  out  of  darkness.f  The  soul 
thus  illuminated  by  the  Spirit  finds  itself  in  a  new 
world,  the  objects  of  which  it  gazes  upon  with  wonder 
and  delight.  With  ineffable  pleasure  it  looks  on  the 
cross  of  Christ,  where  the  glory  of  God  beams  forth 
with  the  brightest  splendour.  "  I  thank  thee,  O  Father, 
Lord  of  heaven  and  earth,  because  thou  hast  hid  these 
things  from  the  wise  and  prudent,  and  hast  revealed 
them  unto  babes.  Even  so,  Father :  for  so  it  seemed 
good  in  thy  sight."  "  But  ye  have  an  unction  from 
the  Holy  One,  and  ye  known  all  things."J 

SECTION  II. 

MAN  IS  GUILTY,  AND  THE  BIBLE  SHOWS  HOW  HIS  GUILT  MAY  BE 

REMOVED. 

Man  has  committed  innumerable  violations  of  God's 
holy  law ;  and  he  stands  condemned  by  that  law  to 
suffer  its  tremendous  penalty.  Awakened  to  a  sense 
of  his  guilt,  the  sinner  will,  under  the  pungency  of 

*  Ps.  cxix.  18.        f  2  Cor.  iv.  G.        I  Matt.  xi.  25.    1  John  ii.  20. 


THE    WANTS    AND    NECESSITIES    OF    MAN.  245 

deep  convictions,  exclaim,  in  the  language  of  the 
prophet,  "  Wherewith  shall  I  come  before  the  Lord, 
and  bow  myself  before  the  high  God  1  Shall  I  come 
before  him  with  burnt  offerings,  with  calves  of  a  year 
old?  Will  the  Lord  be  pleased  with  thousands  of 
rams,  or  with  ten  thousands  of  rivers  of  oil?  Shall 
I  give  my  first  born  for  my  transgression,  the  fruit 
of  my  body  for  the  sin  of  my  soul  ?"  How  vain  all 
the  efforts  of  man  to  extricate  himself  from  his  over- 
whelming difficulties !  How  contemptible  all  his 
offerings  to  atone  for  his  sins !  God,  his  offended 
Sovereign,  alone  can  deliver  the  wretched  transgres- 
sor. We  have  seen  that  He  has  provided  an  ample 
atonement.  He  "  so  loved  the  world  that  he  gave 
his  only  begotten  Son,  that  whosoever  believeth  in 
him  should  not  perish,  but  have  everlasting  life." 
"  The  blood  of  Jesus  Christ  his  Son  cleanseth  us  from 
all  sin  ;"  for  "  he  is  the  propitiation  for  our  sins,  and 
not  for  ours  only,  but  for  the  sins  of  the  whole  world."* 
Hence  the  apostle  was  authorized  to  say  to  the  anxious 
and  convicted  jailor,  who,  trembling  with  anguish,  fell 
down  before  Paul  and  Silas,  and  said,  "  Sirs,  what 
must  I  do  to  be  saved  ?"  "  Believe  on  the  Lord 
Jesus  Christ,  and  thou  shalt  be  saved,  and  thy  house." 
Such  is  the  sovereign  efficacy  of  the  Redeemer's  blood 
in  taking  away  sin  and  all  its  fearful  consequences, 
that  the  same  apostle  affirms,  "  There  is  therefore  now 
no  condemnation  to  them  which  are  in  Christ  Jesus, 
who  walk  not  after  the  flesh,  but  after  the  Spirit." 
To  him  let  every  convicted  sinner  (the  chief  of  sin- 
ners not  excepted)  come  for  deliverance  from  his 
heavy  burden  of  guilt ;  for,  says  Paul,  "  This  is  a  faith- 
ful saying,  and  worthy  of  all  acceptation,  that  Christ 

•}•  Micah  vi.  6,  7.    John  iii.  16.    1  John  i.  7  ;  ii.  2. 

21* 


246  THE    BIBLE    ADAPTED    TO 

Jesus  came  into  the  world  to  save  sinners ;  of  whom 
I  am  chief.  Howbeit  for  this  cause  I  obtained  mercy, 
that  in  me  first  Jesus  Christ  might  show  forth  all  long 
suffering,  for  a  pattern  to  them  which  should  hereafter 
believe  on  him  to  life  everlasting."* 

SECTION  III. 

THE  BIBLE  FURNISHES  THE  BELIEVER  WITH  THAT  PERFECT  AND 
SINLESS  RIGHTEOUSNESS  WHICH  THE  LAW  OF  GOD  DEMANDS,  AND 
OF  WHICH  SINFUL  MAN  IS  UTTERLY  DESTITUTE. 

Man  was  created  in  the  image  of  his  Maker,  in 
righteousness  and  true  holiness.  His  heart  was  free 
from  every  moral  stain,  and  filled  with  love  to  his 
Creator.  The  law  under  which  he  was  placed  requir- 
ed him  to  preserve  his  moral  purity,  and  to  continue 
in  love  to  God ;  and,  as  a  test  of  his  obedience,  he 
was  commanded  to  abstain  from  the  fruit  of  only  one 
tree,  in  that  beautiful  garden  planted  and  adorned  for 
his  residence.  He  fell  where  he  had  full  power  to 
stand ;  he  failed  in  that  obedience  which  he  had  ample 
ability  to  render.  On  fallen  man  the  law  acquired  a 
new  demand ;  satisfaction  for  the  dishonour  done  to  its 
authority  by  sin.  That  the  law  urges  this  demand  on 
all  his  fallen  descendants,  is  perfectly  plain  from  Holy 
Scripture ;  "  for  it  is  written,  Cursed  is  every  one  that 
continueth  not  in  all  things  which  are  written  in  the 
book  of  the  law  to  do  them."f  The  conscience  of 
every  awakened  sinner  admits  the  truth  and  the  justice 
of  this  demand. 

But,  let  it  not  be  forgotten,  that  this  new  claim  of 
the  law  for  satisfaction  for  disobedience,  did  not  set 
aside  the  original  claim  for  perfect  obedience.  By  no 
means ;  that  claim  remains  in  all  its  primitive  force. 

*  Acts  xvi.  28—31.  Rom.  viii.  1.  1  Tim.  i.  15, 16.       f  Gal.  iii.  10. 


THE    WANTS    AND    NECESSITIES    OF    MAX.  247 

The  law  is  not  relaxed  in  its  demands,  to  accommo- 
date itself  to  the  feebleness  and  depravity  of  our  fallen 
nature.  It  prefers  to  us  depraved  creatures  the  same 
claims  that  it  presented  to  our  first  parents,  when  they 
stood  robed  in  innocence,  and  with  hearts  glowing 
with  the  warmest  love  and  gratitude  to  their  Creator. 
The  language  of  the  law  is  now  the  same  that  it  was 

O  O 

from  its  first  announcement :  "  Thou  shalt  love  the 
Lord  thy  God  with  all  thy  heart,  and  with  all  thy 
soul,  and  with  all  thy  mind.  This  is  the  first  and 
great  commandment.  And  the  second  is  like  unto  it, 
Thou  shalt  love  thv  neighbour  as  thvself.  On  these 

*•  » 

two  commandments  hang  all  the  law  and  the  pro- 
phets/'* Xothing  more  than  this  can  be  required. 
Here  is  perfection.  Sin  is  incompatible  with  such 
love.  Were  this  love  reigning  in  our  hearts,  there 
could  be  no  defect  in  our  temper  or  conduct.  We 
should  act  and  feel  towards  our  fellow  creatures,  just 
as  we  ought  to  feel  and  act ;  and  we  should  render 
unto  God  that  devout  homage  and  spotless  service, 
which  we  ought  to  render. 

A  perfect,  sinless  righteousness,  then,  be  it  remem- 
bered, is  now,  as  it  ever  was.  demanded  from  all 
men.  Without  such  a  righteousness  no  man  ever  did, 
or  ever  will  enter  into  heaven.  But  can  sinful  men 
furnish  this  righteousness ;  and,  arrayed  in  such  spot- 
less robes,  go  to  the  throne  of  their  Judge,  and  claim 
the  promised  reward  ?  By  no  means.  A  clear 
stream  cannot  flow  from  a  polluted  fountain.  A  sinner 
cannot  be  a  righteous  man  on  the  ground  of  his 
own  works.  Hence  the  irresistible  conclusion  of  the 
sacred  writer,  "  Therefore  by  the  deeds  of  the  law 
there  shall  no  flesh  be  justified  in  his  sight :  for  by  the 

*  Matt.  xxii.  37—40. 


248  THE    BIBLE    ADAPTED    TO 

law  is  the  knowledge  of  sin."*  The  law  that  convicts 
a  man  of  sin  can  never  pronounce  him  righteous,  or, 
in  other  words,  declare  him  to  be  free  from  sin.  The 
Jews  made  the  vain  attempt  to  justify  themselves  on 
the  footing  of  their  own  obedience :  for  of  them  the 

O 

apostle  speaks,  when  he  says,  "  For  they  being  igno- 
rant of  God's  righteousness,  and  going  about  to  estab- 
lish their  own  righteousness,  have  not  submitted  them- 
selves unto  the  righteousness  of  God."f  Many  have 
imitated  their  example.  Refusing  to  accept  the  gra- 
tuitous method  of  justification  revealed  in  the  Bible, 
they  have,  in  the  pride  of  their  hearts,  relied  on  their 
own  worthless  righteousness  for  acceptance  with  God, 
and  obtaining  eternal  life.  Of  course  they  have  failed, 
and  lost  the  prize.  Man  has  not,  nor  can  he  work  out, 
a  righteousness  sufficient  to  justify  him  in  the  sight  of 
a  holy  God.  Here  he  is  a  helpless  creature. 

The  Bible  meets  this  necessity,  and  offers  us  ample 
relief.  It  exhibits  the  spotless,  finished  righteousness 
which  the  great  Redeemer  wrought  out,  not  for  him- 
self, but  for  us.  This  is  called  the  righteousness  of 
God,  as  in  the  passage  quoted  above,  and  in  other 
places.  It  is  thus  denominated,  for  several  reasons  ; 
because  it  was  devised,  revealed,  offered,  and  is  ac- 
cepted by  God,  and  was  wrought  out  by  his  Son,  who 
is  God.  The  necessity  and  the  bearing  of  this  right- 
eousness on  our  salvation,  will  appear  from  the  follow- 
ing texts :  "  But  now  the  righteousness  of  God  with- 
out the  law  is  manifested,  being  witnessed  by  the  law 
and  the  prophets;  even  the  righteousness  of  God, 
which  is  by  faith  in  Jesus  Christ  unto  all  and  upon  all 
them  that  believe :  for  there  is  no  difference,  for  all 
have  sinned,  and  come  short  of  the  glory  of  God  ;  being 

*  Romans  iii.  20.  f  Romans  x.  3. 


THE    WANTS    AND    NECESSITIES    OF    MAN.  249 

justified  freely  by  his  grace  through  the  redemption 
that  is  in  Christ  Jesus.  Whom  God  hath  set  forth  to 
be  a  propitiation  through  faith  in  his  blood,  to  declare 
his  righteousness  for  the  remission  of  sins  that  are  past, 
through  the  forbearance  of  God :  to  declare,  I  say,  at 
this  time  his  righteousness ;  that  he  might  be  just,  and 
the  justifier  of  him  which  believeth  in  Jesus."* 

That  the  righteousness  spoken  of  is  the  righteous- 
ness of  Christ,  is  evident ;  for  it  comes  to  believers 
through  faith  in  him :  and  it  will  appear  more  evident 
from  other  passages.  "  Yea  doubtless,  and  I  count  all 
things  but  loss  for  the  excellency  of  the  knowledge  of 
Christ  Jesus  rny  Lord :  for  whom  I  have  suffered  the 
loss  of  all  things,  and  do  count  them  but  dung,  that  I 
may  win  Christ,  and  be  found  in  him,  not  having 
mine  own  righteousness,  which  is  of  the  law,  but  that 
which  is  through  the  faith  of  Christ,  the  righteousness 
which  is  of  God  by  faith."  "  For  Christ  is  the  end 
of  the  law  for  righteousness  to  every  one  that  be- 
lieveth." The  scope  of  the  law  is  to  lead  sinners  to 
Christ  for  righteousness.  "  For  he  hath  made  him  to 
be  sin  for  us,  who  knew  no  sin;  that  we  might  be 
made  (become)  the  righteousness  of  God  in  him." 
2  Cor.  iii.  21.  "  For  if  Abraham  were  justified  by 
works,  he  hath  whereof  to  glory ;  but  -not  before  God. 
For  what  saith  the  Scripture  ?  Abraham  believed 
God,  and  it  was  counted  unto  him  for  righteousness. 
Now  to  him  that  worketh  is  the  reward  not  reckoned 
of  grace,  but  of  debt.  But  to  him  that  worketh  not, 
but  believeth  on  him  that  justifieth  the  ungodly,  his 
faith  is  counted  for  righteousness.  Even  as  David 
also  describeth  the  blessedness  of  the  man,  unto  whom 
God  imputeth  righteousness  without  works;  saying, 

*  Romans  iii.  21 — 2G. 


-50  THE    BIBLE    ADAPTED    TO 


are  they  whose  iniquities  are  forgiven,  and 
whose  sins  are  covered.  Blessed  is  the  man  to  whom 
the  Lord  wiil  not  impute  sin."  ••  And  being  fully  per- 
suaded that  what  he  had  promised,  he  was  able  also  to 
perform.  And  therefore  it  was  imputed  unto  him  for 
righteousness.  Xow  it  was  not  written  for  his  sake 
alone,  that  it  was  imputed  to  him  ;  but  for  us  also,  to 
whom  it  shall  be  imputed,  if  we  believe  on  him  that 
raised  up  Jesus  our  Lord  from  the  dead:  who  was  de- 
livered for  our  offences,  and  was  raised  for  our  justifi- 
cation."* 

Let  it  be  observed  that  Christ  is  exhibited  in  these 
passages  as  the  great  object  of  faith  ;  that  we  are  jus- 
tified freely  by  grace  through  his  redemption  ;  that  he 
is  the  end  of  the  law  for  righteousness  to  every  be- 
liever; that  Paul  counted  all  things  but  loss  for  the 
knowledge  of  him,  and  desired  above  all  things  to  be 
found  in  him.  having  that  righteousness  which  is 
through  the  faith  of  Christ  :  that  we  are  made,  (be- 
come) the  righteousness  of  God  in  him;  and  it  will 
be  seen,  that,  when  it  is  said  that  faith  is  imputed, 
(counted.)  for  righteousness,  we  are  not  to  understand 
the  sacred  writer  as  teaching  that  faith,  as  a  work,  is 
our  righteousness;  for  he  excludes  all  works  of  our 
own  from  the  ground  of  our  justification  ;  and  it  would 
be  absurd  to  regard  a  single  work  as  the  ground  of 
our  justification,  when  all  others  are  rejected.  Faith 
is  merely  the  bond  of  our  union  with  Christ,  which 
gives  us  an  interest  in  all  his  merits  ;  the  hand  that 
accepts  his  righteousness  for  our  justification  :  and 
in  this  sense  it  is  counted  or  imputed  to  us  for  right- 
eousnc-  —  .  A  deed  for  a  largre  tract  of  land  might  be 

C3  O 

set  down  as  one  portion  of  a  man's  wealth  ;  although 
*  PhiL  iii.  8,  9.    Rom.  x.  4  ;  iv.  2—8,  21—25. 


THE    WANTS    AND    NECESSITIES    OF    MAN.  251 

it  is  not  the  deed,  but  the  possession  of  the  land  that 
really  constitutes  his  wealth.  So  faith  is  set  down  as 
a  believer's  righteousness,  and  justifies  him  ;  not  be- 
cause it  really  constitutes  his  justifying  righteousness, 
but  because  it  accepts  and  appropriates  the  righteous- 
ness of  Christ  for  which  he  is  justified.  Here  is  the 
righteousness  by  which,  as  a  glorious  robe,  the  believer 
is  covered  and  adorned.  This  hides  all  his  sins ;  and 
for  this  righteousness  God  can  justify  him,  and  yet  be 
just,  while  he  declares  an  ungodly  man  righteous ;  not 
righteous  in  himself  considered,  but  considered  as  united 
to  Christ  by  faith,  and  having  on  his  glorious  righteous- 
ness, that  has  fulfilled  all  the  demands  of  the  law,  and 
purchased  for  him  eternal  life.  "  The  gift  of  God  is 
eternal  life  through  Jesus  Christ."  "Where  sin 

o 

abounded,  2;race  did  much  more  abound:  that  as  sin 

7    O 

hath  reigned  unto  death,  even  so  might  grace  reign, 
through  righteousness,  unto  eternal  life,  by  Jesus  Christ 
our  Lord."* 

All  this  accords  with  the  great  principle  of  repre- 
sentation, which  God  was  pleased  to  adopt  in  his 
dealings  with  our  race  from  the  beginning.  So  we 
are  taught  to  believe  by  the  apostle,  who  says,  "  For 
as  by  one  man's  disobedience  many  were  made  sin- 
ners, so  by  the  obedience  of  one  shall  many  be  made 
ri°;hteous.''t 

O 

SECTION  IV. 

THE   BIBLE    PROVIDES    FOR   THE    DELIVERANCE    OF     THE    BELIEVER. 

4.  That  we  are  not  what  we  ought  to  be,  none  will 
deny.  But  while  men  are  ready  to  admit  the  exist- 
ence of  the  disease,  few  are  aware  of  its  fatal  charac- 

*  Rom.  vi.  23 ;  v.  20,  21.  f  Ib.  v.  19. 


252  THE    BIBLE    ADAPTED    TO 

ter.  In  fact  no  book  ever  described  it  fully  and  cor- 
rectly, but  the  book  of  God,  who  thoroughly  knows 
the  human  heart,  and  all  its  windings  and  workings. 
There  we  find  a  lamentable  description  of  its  dreadful 
depravity. 

Moses  writing  the  history  of  the  antediluvians, 
says,  "  And  God  saw  that  the  wickedness  of  man  was 
great  in  the  earth,  and  that  every  imagination  of  the 
thoughts  of  his  heart  was  only  evil  continually."  And 
after  the  deluge,  the  reason  assigned  by  God  why  he 
would  not  destroy  the  earth  asjain  in  the  same  man- 

V  O 

ner  is  this :  "  For  the  imagination  of  man's  heart  is 
evil  from  his  youth."  David,  centuries  after  Moses, 
says  of  himself,  in  his  penitential  confessions,  "Behold, 
I  was  shapen  in  iniquity,  and  in  sin  did  my  mother 
conceive  me;"  and  of  his  race  he  records  this  sad 
testimony :  "  The  Lord  looked  down  from  heaven 
upon  the  children  of  men,  to  see  if  there  were  any 
that  did  understand,  and  seek  God.  They  are  all 
gone  aside;  they  are  all  together  become  filthy:  there 
is  none  that  doeth  good,  no,  not  one."  The  prophet 
Jeremiah,  four  hundred  years  after  David,  charac- 
terizes our  nature  thus :  "  The  heart  is  deceitful 
above  all  things,  and  desperately  wicked :  who  can 
know  it?"  The  apostle  Paul  entertained  the  same 
views  of  human  nature  ;  for  he  says  of  Christians, 
"  And  you  hath  he  quickened  who  were  dead  in  tres- 
passes and  sins ;  wherein  in  time  past  ye  walked 
according  to  the  course  of  this  world,  according  to  the 
prince  of  the  power  of  the  air,  the  spirit  that  now 
worketh  in  the  children  of  disobedience:  among 
whom  also  we  all  had  our  conversation  in  times  past 
in  the  lusts  of  the  flesh,  fulfilling  the  desires  of  the 


THE    WANTS    AND    NECESSITIES    OF    MAN.  253 

flesh  and  of  the  mind ;  and  were  by  nature  the  child- 
ren of  wrath  even  as  others."* 

The  Bible  is  the  only  book  which  has  given  a  true 
description  of  our  fallen  nature.  No  man  untaught 
by  the  Spirit  of  God,  could  have  written  on  this  sub- 
ject, as  the  sacred  writers  have  done.  He  alone  knows 
perfectly  the  heart  of  man,  and  could  disclose  to  them 
its  hidden  abominations,  and  the  depth  of  its  depravity. 
The  description  is  graphic,  and  is  seen  to  be  so,  by 
every  one  whose  eyes  have  been  opened  to  discover 
the  secret  workings  of  his  own  evil  heart.  The  finger 
of  God  appears  in  detecting  and  exposing  the  dreadful 
disease  of  our  nature ;  and  it  appears  too  in  describing 
the  nature  of  the  cure. 

Unenlightened  men,  sensible  in  some  degree  of  the 
depravity  of  man,  inculcate  the  necessity  of  repentance 
and  reformation.  Defective  in  their  views  of  the 
malignity  of  the  disease,  they  prescribe  a  cure  alto- 
gether inadequate ;  just  as  a  physician  who,  mistaking 
the  malady  of  his  patient,  applies  mild  remedies,  that 
serve  only  to  allow  it  to  gather  strength,  and  break 
forth  with  new  and  greater  violence.  True,  the  Bible 
says,  "  Amend  your  ways  and  your  doings ;"  and 
"  Wash  you,  make  you  clean ;  put  away  the  evil  of 
your  doings  from  before  mine  eves  ;  cease  to  do  evil  ; 

J 

learn  to  do  well ;  seek  judgment,  relieve  the  oppressed, 
judge  the  fatherless,  plead  for  the  widow."  But  it 
says  more  ;  it  says,  "  Cleanse  your  hands,  ye  sinners  ; 
and  purify  your  hearts,  ye  double-minded."  "  Make 
you  a  new  heart  and  a  new  spirit."  "  Jesus  answered, 
and  said  unto  him,  Verily,  verily,  I  say  unto  thee, 
Except  a  man  be  born  of  water  and  of  the  Spirit,  he 
cannot  enter  into  the  kingdom  of  God.  That  which 

*  Gen.  vi.  5  ;  viii.  21.  Ps.  li.  5 ;  xiv.  2,  3.  Jer.  xvii.  9.  Eph.  ii.  1—3. 

22 


254  THE    BIBLE    ADAPTED    TO 

is  born  of  the  flesh  is  flesh ;  and  that  which  is  born  of 
the  Spirit  is  spirit."  "  Awake  thou  that  sleepest,  and 
arise  from  the  dead,  and  Christ  shall  give  thee  light."* 

The  cure  prescribed  in  the  Bible  corresponds  with 
the  deep  and  malignant  nature  of  the  disease.  That 
prescribed  by  unenlightened  reason  is  totally  inade- 
quate. A  man  may  repent  and  reform  ;  he  may  be 
sorry  for  the  evil  consequences  of  his  sins,  and  break 
off  from  those  that  are  disreputable  and  injurious  to  his 
health  or  estate:  the  intemperate  man  may  become  tem- 
perate ;  the  licentious,  chaste ;  the  fraudulent,  honest ; 
the  niggardly,  liberal ;  the  passionate,  mild ;  and  yet 
remain  under  the  unbroken  dominion  of  sin,  destitute 
of  spiritual  life,  devoid  of  love  to  God,  and  at  enmity 
with  him  ;  and  consequently  unfit  for  that  heaven  into 
which  the  unclean  shall  not  enter. 

But  how  is  this  cure  to  be  obtained  ?  In  the  pride 
of  their  heart  men  may  imagine  they  can  effect  their  own 
cure,  whenever  they  shall  determine  to  put  forth  their 
native  strength.  The  Bible  speaks  a  different  language, 
and  lays  the  pride  of  man  low  in  the  dust. 

Let  the  reader  look  at  the  passages  just  now  quoted, 
and  he  will  see,  that  the  new  creation  of  which 
they  speak  is  God's  work ;  the  new  heart  his  gift ;  and 
that  he  alone  makes  one  man  to  differ  from  another. 
If  therefore,  we  desire  to  be  cured  of  the  dreadful  dis- 
sease  of  sin,  and  to  live  a  new  life,  we  must  seek  the 
necessary  blessing  from  God,  by  earnest,  importunate 
prayer,  offered  in  the  name  of  Jesus  our  Redeemer. 
We  must  pray  for  the  gift  of  his  Holy  Spirit,  that  he 
may  produce  in  us  a  new  heart,  quicken  us  to  a  new 
and  holy  life ;  and  that,  having  begun  in  us  a  good 

*  Jer.  vii.  3.  Isa.  i.  16, 17.  James  iv.  8.  Ez.  xviii.  31.  John 
iii.  5,  6.  Eph.  v.  4 


THE    WANTS    AND    NECESSITIES    OF    MAN.  255 

work,  he  may  carry  it  on  till  it  be  finally  consum- 
mated in  glory.  To  encourage  such  prayer,  the  Sa- 
viour says,  "  If  ye  then  being  evil,  know  how  to  give 
good  gifts  unto  your  children ;  how  much  more  shall 
your  heavenly  Father  give  the  Holy  Spirit  to  them  that 
ask  him]"* 

SECTION  V. 

THE  BIBLE    INSPIRES    THE  BELIEVER  WITH  A  FIRM    AND    UNWAVER- 
ING BELIEF  OF  AN  OVERRULING  PROVIDENCE. 

Reason  is  sufficient  to  lead  to  the  reception  of  this 
great  truth.  The  belief  of  it  lies  at  the  foundation  of 
all  religious  worship.  But  reason  is  not  sufficient  to 
sustain  the  mind  against  those  shocks  of  unbelief, 
which  arise  from  daily  occurrences.  We  look  abroad 
and  see  wThat  may  call  up  the  question,  Does  infinite 
wisdom  and  impartial  justice  preside  over  the  affairs 
of  mortals?  Vice  triumphs,  and  virtue  is  depressed; 
piety  mourns,  while  impiety  rejoices  ;  the  oppressor 
tramples  on  the  rights  of  the  widow  and  the  fatherless. 
Does  God  behold  these  scenes,  and  not  interpose  his 
mighty  hand  to  correct  such  disorders'?  A  thought 
like  this,  is  sometimes  painful  to  a  good  man.  Asaph, 
under  its  pressure,  was  tempted  to  say,  "  Verily,  I  have 
cleansed  my  heart  in  vain,  and  washed  my  hands  in 
innocency  !"f 

The  Bible  comes  to  the  relief  of  the  tempted  and 
doubting  believer,  by  the  clear  and  strong,  manner  in 
which  it  asserts  the  great  and  consoling  truth,  "  The 
Lord  reigneth ;  let  the  earth  rejoice;  let  the  multitudes 
of  the  isles  be  glad  thereof.  Clouds  and  darkness  are 

*  Ezek.  xxxvi  25—27.    John  i.  12, 13.    Eph.  ii.  10.    Luke  xi.  13. 
f  Psalm  Lxxiii.  13. 


256  THE    BIBLE    ADAPTED    TO 

round  about  him  :  righteousness  and  judgment  are  the 
habitation  of  his  throne."*  With  what  inimitable 
beauty  and  force  does  the  Redeemer  teach  the  extent 
of  divine  providence  !  "  Take  no  thought  for  your 
life  what  ye  shall  eat ;  neither  for  the  body  what  ye 
shall  put  on.  The  life  is  more  than  meat,  and  the 
body  is  more  than  raiment.  Consider  the  ravens :  for 
they  neither  sow  nor  reap ;  which  neither  have  store- 
house nor  barn ;  and  God  feedeth  them.  How  much 
better  are  ye  than  the  fowls.  And  which  of  you 
with  taking  thought  can  add  to  his  stature  one  cubit? 

o  o 

If  ye  then  be  not  able  to  do  that  thing  which  is  least, 
why  take  ye  thought  for  the  rest?  Consider  the 
lilies  how  they  grow  :  they  toil  not,  they  spin  not ; 
and  yet  I  say  unto  you,  that  Solomon  in  all  his  glory,  was 
not  arrayed  like  one  of  these.  If  then  God  so 
clothe  the  grass,  which  is  to  day  in  the  field,  and  to- 
morrow is  cast  into  the  oven  ;  how  much  more  shall 
he  clothe  you,  O  ve  of  little  faith  ?  And  seek  not  ye 

v  •» 

what  ye  shall  eat,  or  what  ye  shall  drink,  neither  be  ye 
of  doubtful  mind.  For  all  these  things  do  the  nations 
of  the  world  seek  after:  and  your  Father  knoweth 
that  ye  have  need  of  these  things.  But  rather  seek  ye 
the  kingdom  of  God ;  and  all  these  things  shall  be  added 
unto  you."f 

Further,  the  Bible  not  only  asserts,  in  language  so 
strong  and  emphatic,  the  certainty  and  the  extent  of 
divine  providence,  but  cautions  us  to  guard  against 
the  unbelief,  springing  from  occurrences  that  God  is 
pleased,  for  wise  reasons,  to  allow  to  come  to  pass. 
"  Fret  not  thyself  because  of  evil  doers ;  neither  be 
thou  envious  against  the  workers  of  iniquity.  For 
they  shall  soon  be  cut  down  like  the  grass,  and  wither 

*  Psalm  xcvii.  1,2.  f  Luke  xii-  23—30. 


THE    WANTS    AND    NECESSITIES    OF    MAN.  257 

as  the  green  herb.  Trust  in  the  Lord,  and  do  good  ;  so 
shalt  thou  dwell  in  the  land,  and  verily  thou  shalt  be  fed. 
Delight  thyself  also  in  the  Lord  ;  and  he  shall  give  thee 
the  desires  of  thine  heart.  Commit  thy  way  unto  the 
Lord  ;  trust  also  in  him,  and  he  shall  bring  it  to  pass. 
And  he  shall  bring  forth  thy  righteousness  as  the  light, 
and  thy  judgment  as  the  noon  day.  Rest  in  the  Lord, 
and  wait  patiently  for  him :  fret  not  thyself  because  of 
him  who  prospereth  in  his  way,  because  of  the  man  who 
bringeth  wicked  devices  to  pass.  Cease  from  anger, 
and  forsake  wrath :  fret  not  thyself  in  any  wise  to  do 
evil.  For  evil  doers  shall  be  cut  off:  but  those  that 
wait  upon  the  Lord,  they  shall  inherit  the  earth.  For 
yet  a  little  while,  and  the  wicked  shall  not  be :  yea, 
thou  shalt  diligently  consider  his  place,  and  it  shall  not 
be.  But  the  meek  shall  inherit  the  earth ;  and  shall  de- 
light themselves  in  the  abundance  of  peace."* 

Asaph  tells  us  how  he  was  delivered  from  his  un- 
believing and  perplexing  thought.  He  went  into  the 
sanctuary  of  God :  he  saw  their  end  ;  and  exclaimed  : 
"  surely  thou  didst  set  them  in  slippery  places :  thou 
castedst  them  down  into  destruction.  How  are  they 
brought  into  desolation  as  in  a  moment !  they  are 
utterly  consumed  with  terrors.  As  a  dream  when  one 
awaketh ;  so,  O  Lord,  when  thou  awakest,  thou  shalt 
despise  their  image."f 

How  salutary  and  consoling  these  admonitions ! 
How  encouraging  to  a  cheerful  and  confiding  trust  in 
divine  providence!  In  darkness  the  believer  has 
light.  In  circumstances  the  most  appalling  to  others 
he  has  reason  to  rejoice.  Faith  in  the  doctrines  and 
promises  of  the  Holy  Scriptures  certainly  authorizes 
the  adoption  of  the  language  of  the  prophet :  "  Al- 

*  Psalm  xxxvii.  1—11.  f  Ib.  Ixxiii.  18—20. 

22* 


258  THE    BIBLE    ADAPTED    TO 

<. 

though  the  fig-tree  shall  not  blossom,  neither  shall  fruit 
be  found  in  the  vine ;  the  labour  of  the  olive  shall  fail, 
and  the  field  shall  yield  no  meat;  the  Hocks  shall  be  cut 
off  from  the  fold,  and  there  shall  be  no  herd  in  the 
stalls :  yet  I  will  rejoice  in  the  Lord,  I  will  joy  in  the 
God  of  my  salvation."* 

SECTION  VI. 

THE  BIBLE  FURNISHES  THE  BELIEVER  WITH  SUPPORT  AND  CONSOLA- 
TION UNDER  AFFLICTIONS. 

Afflictions  are  the  sad  inheritance  of  the  human 
family.  "  Although  affliction  cometh  not  forth  of  the 
dust,  neither  doth  trouble  spring  out  of  the  ground ; 
yet  man  is  born  unto  trouble,  as  the  sparks  fly  up- 
wards."! None  can  escape  afflictions.  Placed  in 
such  circumstances  a  wise  man  will  look  out  for  sources 
of  support  and  consolation.  What  can  reason  say  to 
the  afflicted  ?  Afflictions  are  to  be  expected.  They 
come  upon  all.  We  must  submit.  Impatience  will 
only  increase  their  pain.  How  superior  the  consola- 
tions of  the  Bible !  Hear  its  instructions  and  assur- 
ances. "  For  the  Lord  will  not  cast  off  for  ever :  but 
though  he  cause  grief,  yet  will  he  have  compassion, 
according  to  the  multitude  of  his  mercies.  For  he 
doth  not  afflict  willingly,  nor  grieve  the  children  of 
men."  "  My  son,  despise  not  thou  the  chastening  of 
the  Lord,  nor  faint  when  thou  art  rebuked  of  him  : 
for  whom  the  Lord  loveth  he  chasteneth,  and  scourgeth 
every  son  whom  he  receiveth.  If  ye  endure  chasten- 
ing, God  dealeth  with  you  as  sons ;  for  what  son  is 
he  whom  the  father  chasteneth  not?  But  if  ye  be 
without  chastisement,  whereof  all  are  partakers,  then 

*  Hab.  iii.  17, 18.  t  Job  v.  6,  7. 


THE    WANTS    AND    NECESSITIES    OF    MAN.  259 

are  ye  bastards  and  not  sons.  Furthermore  we  have 
had  fathers  of  our  flesh  which  corrected  us,  and  we 
gave  them  reverence  :  shall  we  not  much  rather  be  in 
subjection  unto  the  Father  of  spirits,  and  live '?  For 
they  verily  for  a  few  days  chastened  us  after  their  own 
pleasure ;  but  he  for  our  profit,  that  we  might  be  par- 
takers of  his  holiness."* 

As  afflictions  come  from  the  love  which  God  bears 
to  his  people,  so  they  are  moderated  and  accommoda- 
ted to  their  weakness.  "  In  measure  when  it  shooteth 
forth,  thou  wilt  debate  with  it :  he  stayeth  his  rough 
wind  in  the  day  of  the  east  wind."  "  Like  as  a  father 
pitieth  his  children,  so  the  Lord  pitieth  them  that  fear 
him.  For  he  knoweth  our  frame;  he  remembereth 
that  we  are  but  dust."  "  God  is  faithful,  who  will  not 
suffer  you  to  be  tempted  above  that  ye  are  able  :  but 
will  with  the  temptation  also  make  a  way  to  escape 
that  ye  may  be  able  to  bear  it."f 

Afflictions  too  are  beneficial.  "  Now  no  chasten- 
ing for  the  present  seemeth  to  be  joyous  but  grievous : 
nevertheless  afterward  it  yieldeth  the  peaceable  fruit 
of  righteousness  to  them  that  are  exercised  thereby." 
"  And  not  only  so,  but  we  glory  in  tribulation  also : 
knowing  that  tribulation  worketh  patience ;  and  pa- 
tience experience ;  and  experience  hope ;  and  hope 
maketh  not  ashamed ;  because  the  love  of  God  is  shed 
abroad  in  our  hearts  by  the  Holy  Ghost  which  is 
given  unto  us."  "  Wherein  ye  greatly  rejoice,  though 
now  for  a  season,  if  need  be,  ye  are  in  heaviness 
through  manifold  temptations :  that  the  trial  of  your 
faith,  being  much  more  precious  than  gold  that  perish- 
eth,  though  it  be  tried  with  fire,  might  be  found  unto 

*  Lam.  iii.  31—33.    Heb.  xii.  5—10. 

f  Isaiah  xxvii.  8.    Ps.  ciii.  13,  14.    1  Cor.  x.  13. 


260  THE    BIBLE    ADAPTED    TO 

praise  and  honour  and  glory  at  the  appearing  of  Jesus 
Christ.  My  brethren,  count  it  all  joy  when  ye  fall  into 
divers  temptations;  knowing  that  the  trying  of  your 
faith  worketh  patience.  But  let  patience  have  her  per- 
fect work,  that  ye  may  be  perfect  and  entire,  wanting 
nothing."* 

The  righteous  shall  be  delivered  out  of  all  their 
afflictions,  and  obtain  a  glorious  reward  for  their 
patient  endurance.  "  The  Lord  knoweth  how  to  de- 
liver the  ungodly  out  of  temptations,  and  to  reserve  the 
unjust  unto  the  day  of  judgment  to  be  punished." 
"  Call  upon  me  in  the  day  of  trouble :  I  will  deliver 
thee,  and  thou  shalt  glorify  me."  "  For  all  things  are 
for  your  sakes,  that  the  abundant  grace  might  through 
the  thanksgiving  of  many  redound  to  the  glory  of  God. 
For  which  cause  we  faint  not ;  for  though  our  outward 
man  perish,  yet  the  inward  man  is  renewed  day  by  day. 
For  our  light  affliction,  which  is  but  for  a  moment, 
worketh  out  for  us  a  far  more  exceeding  and  eternal 
weight  of  glory  :  while  we  look  not  at  the  things  which 
are  seen,  but  at  the  things  which  are  not  seen :  for  the 
things  which  are  seen  are  temporal;  but  the  things 
which  are  not  seen  are  eternal."f 

SECTION  VII. 

THE  BIBLE  DELIVERS  THE  BELIEVER  FROM  THE  FEAR  OF  DEATH,  AND 
INSPIRES  HIM  WITH  THE  HOPE  OF  A  BLESSED  IMMORTALITY. 

A  man  endowed  with  constitutional  courage,  may 
in  the  field  of  battle,  brave  death.  But  reason,  though 
aided  by  strong  and  iron  nerves,  can  deliver  no  man 
from  the  fear  of  death.  Death  is  the  king  of  terrors ; 

*  Heb.  xii.  11.    Rom.  v.  2,  3.     1  Pet.  i.  6,  7.    James  i.  2—4. 
f  2  Pet.  ii.  9.    Ps.  1.  15.    2  Cor.  iv.  15—18. 


THE    WANTS    AND    NECESSITIES    OF    MAN.  261 

and  when    he  advances  towards    us,  on  a  sick   bed, 
with  sure  and  steady  steps,  the  bravest,  unsupported 
by  the  hope  of  the  gospel,  will  secretly  quake,  even 
while  they  affect  an  outward  tranquillity,  to  hide  from 
others  their  inward  fears.     Nothing  but  the  gospel  of 
Jesus  Christ  can  strip  death  of  its  terrors,  and  inspire  a 
dying  man  with  a  heavenly  triumph  in  the  final  con- 
flict.    This  the  gospel  can  do ;  and  it  has  done  it  in 
innumerable  instances.     One  design  of   the  death  of 
Christ  was  to  free  his  disciples  from   the  distressing 
fear  of  death.     So  the  author  of  the  epistle  to  the  He- 
brews teaches  us  :  "  Forasmuch  then  as  the  children 
are  partakers  of  flesh  and  blood,  he  also  himself  like- 
wise  took  part  of  the  same ;    that  through  death  he 
might  destroy  him  that  had  the  power  of  death,  that 
is  the  devil;   and  deliver  them  who  through  fear  of 
death  were    all    their  lifetime  subject    to    bondage."* 
Death  is  the  wages  of  sin ;  and  as  Satan  tempted  our 
first  parents  to  sin,  and  brought  death  into  our  world, 
so  he  obtained  the  empire  of  death,  and  rejoices  in  its 
destructive   ravages.     Christians  must    die  like  other 
men ;  but  the  nature  of  death  is  changed  as  to  them. 
He  comes  to  them  as  an  angel  of  light,  to  deliver  them 
from  the  calamities  and  sins  of  this  life,  and  not  as  the 
king  of  terrors,  to  hurry  them  away  to  the  place  of 
torment.     Believing    in  Christ   their  sins  are  all  par- 
doned ;    his  blood    has  cleansed  them    from   all  their 
guilt.     They  are  also  delivered  from  the  law  (which 
is  the  strength  of  sin)  as  a  covenant  of  works,  though 
not  as  a  rule  of  life :  being  no  longer  under  obligation 
to  obey  the  law  with  a  view  to  merit  the  favour  of 
God ;  for  this  has  been  secured  to  them  by  the  obedi- 
ence of  the  Redeemer:   but  they  observe  it,  because 

*  Hebrews  ii.  14,  15, 


262  THE    BIBLE    ADAPTED    TO 

they  delight  in  it,  and  present  their  obedience  to  God, 
as  a  testimonial  of  love  and  gratitude  to  him  for  his 
redeeming  love.*  In  these  circumstances  believers 
are  authorized  to  indulge  a  well  founded  hope  of  hap- 
piness in  the  next  world.  "  Being  justified  by  faith 
we  have  peace  with  God  through  our  Lord  Jesus 
Christ,  by  whom  we  have  access  into  this  grace 
wherein  we  stand,  and  rejoice  in  hope  of  the  glory  of 
God."  "  Wherein  God,  willing  more  abundantly  to 
shew  unto  the  heirs  of  promise  the  immutability  of 
his  counsel,  confirmed  it  by  an  oath ;  that  by  two  im- 
mutable things,  in  which  it  was  impossible  for  God  to 
lie,  we  might  have  strong  consolation,  who  have  fled 
for  refuge  to  lay  hold  on  the  hope  set  before  us : 
which  hope  we  have  as  an  anchor  of  the  soul,  both 
sure  and  steadfast,  and  which  entereth  into  that  within 
the  veil;  whither  the  forerunner  is  for  us  entered,  even 
Jesus  made  an  high  priest  after  the  order  of  Melchi- 
zedec."  Being  thus  justified  by  faith,  having  peace 
with  God,  and  enjoying  so  sure  and  stable  a  hope,  the 
Christian  has  no  reason  to  fear  death  ;  but  confiding 
in  the  merits  of  his  blessed  Redeemer,  and  relying  on 
his  grace,  he  may  welcome  death,  and  sing  the 
triumphant  song :  "  O  death,  where  is  thy  sting  1  O 
grave,  where  is  thy  victory  1  For  the  sting  of  death 
is  sin  ;  and  the  strength  of  sin  is  the  law.  But  thanks 
be  to  God,  which  giveth  us  the  victory  through  our 
Lord  Jesus  Christ."f 

Believers  need  riot  fear  to  enter  the  next  world ; 
for  there  their  Saviour  reigns,  and  has  prepared  man- 
sions for  them.  How  cheering  his  language  on  this 
subject !  "  In  my  Father's  house  are  many  mansions : 
if  it  were  not  so,  I  would  have  told  you ;  I  go  to  pre- 

*  Rom  vii.  4,  6.    f  Ib.  v.  1,  2.  Heb.  vi.  17—20.  1  Cor.  xv.  55—57. 


THE    WANTS    AND    NECESSITIES    OF    MAN.  2G3 

pare  a  place  for  you.  And  if  I  go  and  prepare  a  place 
for  you,  I  will  come  again,  and  receive  you  to  myself, 
that  where  I  am  there  ye  may  be  also."  Nor  need  they 
fear  the  judgment;  for  the  Judge  will  be  their  friend.  He 
will  place  them  on  his  right  hand ;  and  at  the  close  of 
the  judgment  he  will  say  to  them,  "  Come,  ye  blessed  of 
my  Father,  inherit  the  kingdom  prepared  for  you,  from 
the  foundation  of  the  world."  "The  righteous  shall  go 
away  into  life  eternal."* 

Thus  we  have  seen  how  adapted  the  Bible  is  to  the 
wants  and  necessities  of  our  fallen  nature.  It  has 
dispelled  the  darkness,  and  removed  the  ignorance 
that  rests  upon  heathen  minds,  in  regard  to  spiritual 
things ;  and  it  provides  for  that  spiritual  illumination, 
which  is  as  necessary  as  an  external  revelation.  We 
are  guilty,  and  liable  to  condemnation  by  that  holy 
law  \vhich  we  have  violated ;  but  the  Bible  assures 
us,  that,  by  believing  in  Christ,  we  shall  receive  full 
remission,  and  be  delivered  from  condemnation.  We 
are  destitute  of  that  perfect  righteousness,  without 
which  there  is  no  admission  into  heaven ;  but  the 
Bible  furnishes  us  with  the  spotless  and  finished  right- 
eousness of  the  Redeemer,  which  is  given  to  all  who 
believe  and  accept  the  all-gracious  offer.  We  are 
deeply  depraved,  and  destitute  of  spiritual  life;  but 
the  Bible  teaches  us  how  \ve  may  obtain  spiritual  life, 
how  our  corruptions  may  be  subdued  and  mortified, 
and  how  a  wrork  of  sanctification  may  be  begun  and 
carried  on,  till  it  be  perfected  in  glory.  The  Bible  is 
the  only  book  wThich  has  given  a  true  description  of 
depraved  human  nature  ;  the  only  book  which  teaches 
the  full  and  radical  cure  of  the  dreadful  malady,  and 

*  John  xiv.  2,  3.     Matt.  xxiv.  33,  34,  46. 


264  THE    BIBLE    ADAPTED    TO,    ETC. 

\vhere  that  cure  is  to  be  found,  and  how  it  is  to  be 
applied.  We  need  to  have  our  minds  firmly  and  un- 
waveringly settled  in  the  belief  of  an  overruling  pro- 
vidence ;  and  the  Bible  produces  this  desirable  belief. 
We  need  support  and  consolation  under  afflictions;  and 
the  Bible  supplies  us  with  ample  support  and  rich  con- 
solation. We  need  deliverance  from  the  fear  of  death, 
and  the  hope  of  a  blessed  immortality  in  the  coming 
world ;  and  the  Bible  affords  this  deliverance,  and  in- 
spires this  blessed  hope. 

How  admirably  is  the  Bible  adapted  to  our  wants 
and  necessities,  as  fallen,  sinful,  and  miserable  crea- 
tures !  What  palpable  marks  of  design  in  its  provi- 
sions, and  what  bright  displays  of  wisdom  in  its  doc- 
trines !  Is  it  not  God's  book  1  Does  it  not  bear  the 
impress  of  his  image  1  What  but  infinite  Wisdom 
could  have  devised  a  scheme  so  suited  to  our  condi- 
tion, and  so  full  of  hope  and  blessedness  to  fallen  man1? 
An  intelligent  man,  a  legal  character,  one  of  the 
judges  of  Pennsylvania,  who  had  been  inclined  to 
scepticism,  said,  on  his  dying  bed,  to  the  writer,  "  The 
doctrines  taught  in  your  church,  are  not  the  doctrines 
of  man.  They  are  too  full  of  wisdom  to  be  the  pro- 
duction of  the  human  mind.  They  came  from  infinite 
wisdom.  They  are  divine."  And  so  will  every  one 
say  who  studies  the  Bible,  and  desires  to  know  the 
truth. 


INFLUENCE    OF    THE    BIBLE,    ETC.  265 


CHAPTER  VII. 

THE    BENEFICIAL    INFLUENCE   OF   THE    BIBLE. 

THE  influence  of  the  Bible  on  the  character  and  hap- 
piness of  man,  is  most  salutary  and  powerful.  It  is 
felt  on  all  his  relations,  and  on  human  society  in  all  its 
forms.  The  consideration  of  this  subject  will  furnish 
another  evidence  of  the  heavenly  origin  of  the  sacred 
Scriptures. 

SECTION  I. 

INFLUENCE    IN   FORMING    MAN'S    CHARACTER. 

The  Bible  contemplates  man  as  a  fallen,  sinful,  and 
miserable  being ;  alienated  from  God,  and  lying  under 
the  condemnatory  sentence  of  his  violated  law.  To 
recover  him  from  this  deplorable  condition,  it  begins 
its  benevolent  work,  by  calling  him  to  repentance  and 
faith.  In  preaching  his  gospel,  the  Redeemer  said, 
"  The  time  is  fulfilled,  and  the  kingdom  of  God  is  at 
hand :  repent  ye,  and  believe  the  gospel."*  To  lead 
sinners  to  repentance,  the  Bible  sets  before  them  that 
most  holy  law  which  they  have  broken,  in  all  its  spiri- 
tuality and  extent,  and  thunders  out  that  terrible  curse 
by  which  its  honour  is  guarded.  It  reveals  the  ma- 
jesty and  grandeur,  the  holiness  and  justice,  the  power 
and  jealously  of  that  Lawgiver,  whom  the  sinner  has 
dared  to  insult.  It  tells  him  how  deeply  he  has  be- 
come depraved ;  that  he  has  lost  every  spark  of  holi- 

• 

*  Mark  i.  15. 
23 


266  INFLUENCE    OF    THE    BIBLE. 

ness  and  spiritual  life,  and  is  so  enslaved  by  sin,  that  he 
cannot  deliver  himself  from  its  dreadful  bondage ;  and 
yet  it  continually  sounds  in  his  ears  the  great  com- 
mand, "  Repent,  and  believe  the  gospel." 

When  the  sinner  is  awakened,  and  becomes  sensi- 
ble that  he  cannot  save  himself,  and  feels  constrained 
to  put  forth  the  anxious  inquiry  of  the  Philippian 
jailor,  "  What  must  I  do  to  be  saved  1"  the  Bible 
gives  the  same  reply  which  Paul  gave  to  that  convicted 
heathen,  "  Believe  on  the  Lord  Jesus  Christ,  and  thou 
shalt  be  saved."  And  to  encourage  him  to  believe, 
it  discourses  to  him  of  the  character  and  offices,  of  the 
work  and  sufficiency  of  the  great  Redeemer,  of  his 
love  and  compassion.  It  addresses  to  him  the  tender 
invitation  of  Christ,  "  Come  unto  me  all  ye  that  labour 
and  are  heavy  laden,  and  I  will  give  you  rest ;"  and 
the  assurance,  "  wherefore  he  is  able  also  to  save 
them  to  the  uttermost  that  come  unto  God  by  him ; 
seeing  he  ever  liveth  to  make  intercession  for  them."* 
When  he  is  oppressed  with  a  sense  of  utter  unworthi- 
ness,  it  discovers  the  entire  freeness  of  the  gospel,  and 
that  no  merit  is  required  of  the  sinner:  "  Ho,  every  one 
that  thirsteth,  come  ye  to  the  waters,  and  he  that  hath 
no  money ;  come  ye,  buy  and  eat ;  yea,  come,  buy 
wine  and  milk,  without  money,  and  without  price." 
"  And  the  Spirit  and  the  bride,  say,  Come.  And  let 
him  that  heareth  say,  Come.  And  whosoever  will,  let 
him  take  of  the  water  of  life  freely."  "  This  is  a 
faithful  saying  and  worthy  of  all  acceptation,  that 
Christ  Jesus  came  into  the  world  to  save  sinners ;  of 
whom  I  am  chief."  "  He  is  the  propitiation  for  our 
sins ;  and  not  for  ours  only  but  for  the  sins  of  the 

*  Matt.  xi.  28.     Heb.  vii.  25. 


IN  FORMING  THE  CHARACTER.  267 

\ 

whole  world."*  Still  further  to  relieve  his  weakness 
and  helplessness,  the  Bible  tells  the  desponding  sinner, 
that  as  faith  is  the  gift  of  God,  he  may  implore  this 
gift  from  God,  and  beseech  him  to  work  it  in  his 
heart.f 

Believing  in  Christ,  the  sinner  now  most  heartily 
repents.  In  the  cross  he  sees  the  odious  and  malig- 
nant nature  of  sin  ;  his  heart  breaks,  and  melts  with- 
in him ;  he  feels  the  operations  of  that  "  godly  sorrow 
that  worketh  repentance  unto  salvation  not  to  be  re- 
pented of."J 

Having  repented  and  believed  on  Christ,  the  sinner 
is  freely  forgiven.  All  his  sins  are  blotted  out.  He 
is  reconciled  unto  God,  and  fully  restored  to  his  favour 
and  friendship.  Placed  in  this  state  of  gracious  ac- 
ceptance, freed  from  condemnation,  and  rejoicing  in 
God,  he  cannot  but  exclaim  from  the  fulness  of  a  grate- 
ful heart,  "  What  shall  I  render  unto  the  Lord,  for  all 
his  benefits  towards  me?"  In  reply  the  Bible  presses 
on  him  the  great  commandment,  which  requires  us  to 
love  God  supremely  with  all  our  powers ;  and  directs 
him  to  contemplate  his  glory  shining  in  creation  and 
providence,  and  especially  in  redemption,  that  he  may 
see  how  infinitely  lovely  are  the  perfections  of  God, 
and  how  infinitely  \vorthy  he  is  of  the  warmest  and 
most  ardent  affections  of  the  human  heart.  It  ad- 
dresses him  in  the  lanaiuasre  of  Paul :  "  Likewise 

O  O 

reckon  ye  also  yourselves  to  be  dead  indeed  unto  sin, 
but  alive  unto  God  through  Jesus  Christ  our  Lord. 
Let  not  sin  reign  in  your  mortal  body,  that  ye  should 
obey  it  in  the  lusts  thereof.  Neither  yield  ye  your 
members  as  instruments  of  unrighteousness  unto  sin : 

*  Isa.  lv.  1.     Rev.  xxii.  17.    1  Tim.  i.  15.     1  John  ii.  2. 
t.Eph.  ii.  8.  I  2  Cor.  vii.  10. 


208  INFLUENCE    OF    THE    BIBLE 

but  yield  yourselves  unto  God  as  those  that  are  alive 
from  the  dead,  and  your  members  as  instruments  of 
righteousness  unto  God.  For  sin  shall  not  have  domi- 
nion over  you :  for  ye  are  not  under  the  law,  but  under 
grace."  "  What !  know  ye  not  that  your  body  is  the 
temple  of  the  Holy  Ghost  which  is  in  you,  which  ye 
have  of  God,  and  ye  are  not  your  own?  For  ye  are 
bought  with  a  price :  therefore  glorify  God  in  your 
body,  and  in  your  spirit,  which  are  God's."  "  For 
none  of  us  liveth  to  himself,  and  no  man  dieth  to  him- 
self. For  whether  we  live,  we  live  unto  the  Lord ; 
and  whether  we  die,  we  die  unto  the  Lord :  whether 
we  live  therefore,  or  die,  we  are  the  Lord's.  For  to 
this  end  Christ  both  died,  and  rose,  and  revived,  that 
he  might  be  Lord  both  of  the  dead  and  living."  "  Whe- 
ther therefore  ye  eat  or  drink,  or  whatsoever  ye  do, 
do  all  to  the  glory  of  God."* 

Thus  distinctly  is  set  before  the  penitent  believer  the 
great  end  of  his  being  and  existence,  the  glory  of  God  ; 
and  he  feels,  that  to  promote  this  end  he  is  sacredly 
bound  to  spend  his  time,  to  employ  all  his  powers  and 
influence,  and  to  arrange  all  his  affairs.  In  commenc- 
ing this  work,  he  feels  constrained  to  make  an  open 
and  public  profession  of  religion.  He  cannot  leave  it 
any  longer  in  doubt  where  he  stands,  whether  on  the 
Lord's  side,  or  on  that  of  the  world.  Assuming  the 
requisite  courage,  he  breaks  through  all  opposition  in 
doing  the  necessary  act  of  renouncing  the  world,  and 
of  declaring  himself  a  disciple  and  follower  of  the 
Lord  Jesus  Christ.  He  does  it  by  participating  in  that 
special  ordinance  instituted  for  this  purpose,  and  to  be 
a  badge  of  discipleship. 

*  Rom.  vi.  11—14.  1  Cor.  vi.  19,  20.  Rom.  xiv.  7—9.  1  Cor.  x.  31. 


IN  FORMING  THE  CHARACTER.  260 

Thus  devoted  to  God,  and  reconciled  to  him  through 
Jesus  Christ,  the  believing  Christian  will  carefully  at- 
tend to  the  discharge  of  all  the  duties  which  he  owes 
to  God.  Mere  outward  homage,  whether  shown  in 
family  or  public  worship,  will  not  satisfy  his  conscience. 
He  knows  that  God  claims  the  worship  of  the  heart : 
for  the  Redeemer  has  said,  "  God  is  a  Spirit:  and  they 
that  worship  him,  must  worship  him  in  spirit  and  in 
truth."  He  will  therefore  cherish  and  cultivate  that 
reverential  fear,  that  submission  to  the  divine  will,  that 
trust  in  the  care  and  protection  of  God,  that  delight  in 
him,  that  holy  love,  which  the  Scriptures  require.  Sus- 
taining the  relation  of  a  son  to  God,  he  will  endeavour 
to  feel  and  act  in  a  way,  that  will  correspond  to  this 
endearing  and  ennobling  relation.  In  his  private  devo- 
tions he  will  try  to  make  that  near  approach  to  God 
which  he  graciously  allows  to  his  children,  by  enter- 
ing into  the  holiest  of  all,  "  through  the  rent  veil,  the 
flesh  of  Christ ;"  and  there,  with  filial  boldness  and  be- 
lieving confidence,  chastened  with  profound  reverence, 
to  converse  with  infinite  Majesty,  seated  on  the  mercy 
seat,  and  implore  for  himself  and  others  all  needed 
blessings.  He  will  not  forget  w'hat  the  Saviour  said, 
"  They  are  not  of  the  world,  even  as  I  am  not  of  the 
world  ;"  but  will  endeavour  to  furnish  a  convincing 
proof  of  its  truth,  by  a  practical  regard  to  the  apostolic 
exhortation :  "  Be  not  conformed  to  this  world  :  but  be 
ye  transformed  by  the  renewing  of  your  mind,  that  ye 
may  prove  what  is  that  good,  and  acceptable,  and  per- 
fect will  of  God."* 

There  are  personal  duties  inculcated  in  the  Bible. 
By  disposing  a  Christian  to  the  practice  of  these,  it 

*  Heb.  iv.  14 — 16 ;  ix.  8.    John  xvii.  16.    Rom.  xii.  3. 

23* 


270  INFLUENCE    OF    THE    BIBLE 

carries  on  the  formation  of  his  character.  To  remark 
that  it  prohibits  the  violation  of  the  marriage  bed,  and 
all  sexual  intercourse  not  sanctified  by  the  marriage 
contract,  would  be  saying  little  in  favour  of  its  pure 
morality.  It  goes  much  further ;  it  condemns  those 
secret  desires  and  lusts  which  the  morality  of  the 
world  overlooks.  "  Ye  have  heard  that  it  was  said  by 
them  of  old  time,  Thou  shalt  not  commit  adultery :  but 
I  say  unto  you,  that  whosoever  looketh  on  a  woman  to 
lust  after  her,  hath  committed  adultery  with  her  already 
in  his  heart."*  Thus  the  Bible  forms  a  chaste  charac- 
ter, by  enjoining  as  a  duty,  the  suppression  of  the  first 
rising  of  lustful  desire. 

Temperance,  as  taught  in  the  Bible,  does  indeed 
say,  "  Take  heed  to  yourselves,  lest  at  any  time  your 
hearts  be  overcharged  with  surfeiting  and  drunken- 
ness, and  cares  of  this  life,  and  so  that  day  come  upon 
you  unawares."!  But  it  demands  much  more.  It 
teaches  us  in  eating  and  drinking  to  use  no  more  than 
the  proper  nourishment  of  our  physical  frame  may 
require ;  not  to  take  any  quantity  that  would  impede 
the  due  operations  of  the  mind.  Taught  by  the  holy 
Scriptures,  a  Christian  will,  if  he  sees  that  he  can  pro- 
mote the  best  interests  of  others,  and  save  the  intem- 
perate, abstain  from  the  use  of  all  intoxicating  liquors 
as  a  beverage.J 

That  industry  is  commended  and  commanded  in 
the  Scriptures,  is  well  known  to  all  who  read  the 
Bible.  But  while  we  attend  diligently  to  the  busi- 
ness of  our  calling,  we  are  to  prosecute  it  without 
anxiety ;  leaving  it  with  God  our  heavenly  Father,  to 

*  Matt.  v.  28.  f  Luke  xxi.  34. 

I  Rom.  xiv.  20,  21.    1  Cor.  viii.  13. 


IN    FORMING    THE    CHARACTER.  271 

dispose  of  our  affairs  as  his  infinite  wisdom  may  judge 
best.  "  Be  careful  for  nothing  ;  but  in  every  thing,  by 
prayer  and  supplication,  with  thanksgiving,  let  your 
requests  be  made  known  unto  God.  And  the  peace 
of  God  which  passeth  all  understanding,  shall  keep 
your  hearts  and  minds  through  Jesus  Christ."* 

Contentment  with  our  lot  and  circumstances  is  es- 
pecially required  as  a  duty  in  the  Bible.  "  Let  your 
conversation  be  without  covetousness ;  and  be  content 
with  such  things  as  ye  have :  for  he  hath  said,  I  will 
never  leave  thee,  nor  forsake  thee."  A  Christian 
may  be  poor,  and  thus  be  led  to  fear  he  may  not  ob- 
tain his  daily  food ;  but  the  Saviour  says,  "  Seek  not 
ye  what  ye  shall  eat,  or  what  ye  shall  drink,  neither 
be  ye  of  doubtful  mind.  For  all  these  things  do  the 
nations  of  the  world  seek  after;  and  your  Father 
knoweth  that  ye  have  need  of  these  things."  And 
his  apostle  says,  "  Godliness  with  contentment  is  great 
gain."f 

The  Bible  reminds  us  that  our  life  on  earth  is  a  pil- 
grimage, that  we  are  "  sojourners  as  were  all  our 
fathers  :"  and  on  this  ground  we  are  directed  to  "  set 
our  affections  on  things  above,  and  not  on  things  on 
the  earth;"  "looking  for  that  blessed  hope,  and  the 
glorious  appearing  of  the  great  God  and  our  Saviour 
Jesus  Christ."J 

Finally ;  universal  purity  is  enjoined  by  the  Bible. 
"  Having  therefore  these  promises,  dearly  beloved,  let 
us  cleanse  ourselves  from  all  filthiness  of  the  flesh  and 
spirit,  perfecting  holiness  in  the  fear  of  God.v§ 

In  regard  to  the  duties  we  owe  to  others,  were  we 
to  present  all  the  details  which  are  found  in  the  Bible, 

*  Phil.  iv.  6,  7.    t  Heb.  xiii.  5.  Luke  xii.  29,  30.  1  Tim.  vi.  6. 
1  Chron.  xxix.  15.    Col.  iii.  2.  §  2  Cor.  vii.  1. 


272  INFLUENCE    OF    THE    BIBLE 

the  quotations  would  become  tedious.  Only  one  or 
two  general  rules  will  be  noticed.  There  is  that  com- 
prehensive one  which  enlists  our  selfishness  on  the 
side  of  others,  and  sheds  so  clear  a  light  on  our  path : 
"  Therefore  all  things  whatsoever  ye  would  that  men 
should  do  to  you,  do  ye  even  so  to  them."  Justly  is 
this  denominated  the  ^Saviour's  golden  rule.  But  no 
mere  outward  performance  of  duties,  however  suffi- 
cient to  satisfy  the  claims  of  the  world's  code,  will 
satisfy  those  of  the  Bible.  This  sacred  book  requires 
a  right  state  of  feeling,  as  well  as  a  right  train  of 
action,  towards  our  neighbour.  "  Thou  shalt  love 
thy  neighbour  as  thyself,  is  the  second  great  com- 
mand." By  that  inimitable  parable  concerning  the 
good  Samaritan,  our  Saviour  has  taught  us  who  is 
our  neighbour ;  that  the  ter  comprehends  all  sects 
and  nations ;  and  that  our  love  is  to  be  withheld  from 
none,  but  extended  even  to  our  enemies.  "  But  I  say 
unto  you,  Love  your  enemies,  bless  them  that  curse 
you,  do  good  to  them  that  hate  you,  and  pray  for 
them  which  despitefully  use  you,  and  persecute 
you ;  that  ye  may  be  the  children  of  your  Father 
which  is  in  heaven:  for  he  maketh  his  sun  to  rise  on 
the  evil  and  the  good,  and  sendeth  rain  on  the  just  and 
on  the  unjust."* 

Among  Christians  there  exists  a  peculiar  relation. 
United  to  Christ  by  faith  they  form  one  body,  and  are 
members  of  the  same  family,  in  whom  dwells  the  same 
divine  Spirit.  Duties  corresponding  to  this  near  and 
endearing  relation,  are  enjoined  in  the  Bible.  "  A 
new  commandment,"  said  Jesus,  "  I  give  unto  you, 
that  ye  love  one  another,  as  I  have  loved  you."  This 
duty  is  repeatedly  urged  by  his  apostles.  "  Let  bro- 

*  Luke  x.  25—37.    Matt.  v.  44,  45. 


IN  FORMING  THE  CHARACTER.          273 

therly  love  continue,"  says  Paul ;  and  Peter,  "  Love 
as  brethren ;"  and  John,  "  This  is  his  commandment, 
that  we  should  believe  in  the  name  of  his  Son  Jesus 
Christ,  and  love  one  another,  as  he  gave  us  command- 
ment." Brotherly  love  is,  by  the  Redeemer,  exhibited 
as  the  badge  of  discipleship :  "  By  this  shall  all  men 
know  that  ye  are  my  disciples,  if  ye  have  love  one  to 
another :"  and  by  his  apostle  John,  as  an  evidence  of 
regeneration  :  "  We  know  that  we  have  passed  from 
death  unto  life,  because  we  love  the  brethren.  He  that 
loveth  not  his  brother  abideth  in  death.  So  strong 
should  this  love  be  as  to  render  us  willing,  when  called 
to  the  sacrifice  by  divine  providence, "  to  lay  down  our 
lives  for  the  brethren."* 

Such  is  the  character  which  the  Bible  impresses 
more  or  less  upon  all  who  sincerely  and  cordially  be- 
lieve its  heavenly  truths.  By  its  powerful  influence  on 
their  minds  and  hearts,  they  are  inclined  to  cultivate 
the  graces,  and  to  practise  the  duties  we  have  noticed. 
Is  not  this  truly  a  lovely  and  excellent  character  ? 
What  a  delightful  summary  of  Christian  duties  in  one 
comprehensive  sentence  has  Paul  given !  "  Finally, 
brethren,  whatsoever  things  are  true,  whatsoever 
things  are  honest,  whatsoever  things  are  just,  whatso- 
ever things  are  pure,  whatsoever  things  are  lovely ;  if 
there  be  any  virtue,  and  if  there  be  any  praise,  think 
on  these  things.''-]- 

This  truly  excellent  and  lovely  character,  is  formed 
instrumentally  by  the  precepts  of  the  Bible  ;  enforced 
by  the  most  powerful  motives,  and  recommended  by 
the  bright  examples  exhibited  in  the  lives  of  eminent 

*  John  xiii.  34.    Hcb.  xiii.  1.   1  Pet.  iii.  8.    1  John  iii.  23.   John 
xiii.  35.     1  John  iii.  14  ;  iii.  16. 
|  Phil.  iv.  8. 


274  INFLUENCE    OF    THE    BIBLE. 

saints,  and  the  finished  and  most  perfect  example  of 
our  Lord  and  Saviour:  but  efficiently  created  by  the 
grace  of  that  Holy  Spirit,  whom  the  Bible  reveals; 
and  to  whose  gracious  aid  we  are  directed  by  it  to 
look  for  a  new  heart,  and  every  grace  and  virtue  that 
can  adorn  the  Christian  character. 

SECTION  II. 

INFLUENCE   OF   THE   BIBLE    IN   PROMOTING    MAN'S    HAPPINESS. 

The  Bible  presents  to  the  believing  Christian  numer- 
ous sources  of  enjoyment.  The  change  produced  by 
faith  in  his  relative  state,  his  sanctification,  his  adop- 
tion, his  trust  in  God,  his  support  and  consolation  under 
afflictions,  his  hope  of  heaven,  are  all  so  many  sources 
of  pure  enjoyment. 

1.  The  change  produced  in  a  sinner's  relative  state 
by  faith. 

This  is  truly  great  and  wonderfal.  He  was  an 
enemy  to  God,  but  he  is  now  his  friend ;  God  is  recon- 
ciled to  him.  He  was  condemned,  but  now  he  is  freely 
and  fully  pardoned,  and  delivered  from  the  dreadful 
sentence  of  condemnation.  He  was  an  alien  from  the 
family  of  God,  but  now  he  is  an  adopted  member  of  it. 
He  was  a  slave  to  Satan,  but  now  he  enjoys  the  free- 
dom of  Christ.  He  was  standing  on  the  brink  of  per- 
dition, but  now  his  feet  are  treading  the  path  of  life. 
He  was  destitute  of  hope,  but  now  he  has  the  hope  of 
heaven.  What  a  wonderful  change  !  Has  not  every 
one  who  has  experienced  it  abundant  reason  to  rejoice? 
A  criminal  who,  on  the  day  appointed  for  his  execu- 
tion, receives  a  pardon,  and  is  permitted  to  depart  from 
his  prison,  rejoices  greatly.  But  much  greater  reason 
has  a  pardoned  sinner,  set  free  from  the  condemnatory 


IN    PROMOTING    HAPPINESS.  275 

sentence  of  the  divine  law,  to  rejoice.  Sometimes,  in- 
deed, individuals  passing  through  this  great  change, 
have  such  vivid  impressions  of  things,  such  terrific  ap- 
prehensions of  their  danger,  and  are  delivered  so  sud- 
denly, and  have  so  strong  a  conviction  of  their  deliver- 
ance, and  such  an  assurance  of  God's  reconciled  favour 
and  forgiving  love,  that  they  rejoice  with  joy  unspeak- 
able and  full  of  glory.  This  high  degree  of  joy  will 
indeed  subside.  But  reflection  on  this  change  will  be 
a  source  of  pleasure. 

2.  The  Christian's  sanctification  is  another  spring  of 
enjoyment. 

Sin  has  disturbed  the  peace  of  the  soul,  and  intro- 
duced into  it  the  war  of  conflicting  elements.  The 
harmonious  movement  of  its  power  is  gone.  Wicked 
and  disorderly  passions  have  been  gendered,  which 
awaken  and  irritate  conscience.  These  passions  are 
the  cause  of  continual  unhappiness.  Pride  exposes  a 
man  to  constant  disappointments  and  mortification. 
Envy  corrodes  peace  of  mind.  Hatred  revolves  dark 
and  gloomy  thoughts.  Revenge  fires  the  soul  with 
desperate  designs  and  bloody  deeds.  The  Bible  con- 
demns these  wicked  passions,  and  requires  their  subju- 
gation and  final  extirpation  ;  and  just  in  proportion  as 
a  Christian  is  sanctified,  their  subjugation  is  effected, 
and  their  extirpation  carried  on ;  and  in  their  place  are 
substituted  the  opposite  affections  of  benevolence,  for- 
giveness, love,  humility,  and  meekness  ;  so  that  while 
the  Christian  escapes  the  pains  produced  by  the  indul- 
gence of  wicked  passions,  he  receives  the  pleasurable 
emotions  that  spring  from  the  opposite  affections  which 
he  cherishes  and  cultivates.  These  are,  in  their  own 
nature,  delightful,  and  at  the  same  time  well  pleasing 
to  God.  "  A  meek  and  quiet  spirit "  is  an  ornament 


276  INFLUENCE    OF    THE    BIBLE 

"  in  the  sight  of  God  of  great  price."  "  Be  clothed 
•with  humility,"  says  Peter;  "for  God  resisteth  the 
proud,  and  giveth  grace  to  the  humble." 

3.  The  Christian's  adoption  into  God's  family  is  a 
fruitful  source  of  enjoyment. 

"Behold,"  says  John  in  holy  admiration,  "what 
manner  of  love  the  Father  hath  bestowed  upon  us,  that 
we  should  be  called  the  sons  of  God  :  therefore  the 
world  knoweth  us  not.  Beloved,  now  are  we  the  sons 
of  God,  and  it  doth  not  yet  appear  what  we  shall  be  : 
but  we  know  that  when  he  shall  appear,  we  shall  be 
like  him ;  for  we  shall  see  him  as  he  is."  To  assure 
believers  of  their  adoption,  "  the  Spirit  itself  beareth 
witness  with  our  spirits  that  we  are  the  children  of 
God ;"  "  and  because  ye  are  sons,  God  hath  sent  forth 
the  Spirit  of  his  Son  into  your  hearts,  crying,  Abba, 
Father."*  Astonishing  grace !  Wonderful  condes- 
cension !  Admirable  relation  !  Is  not  this  happiness  1 
A  believing  sinner  is  permitted  to  look  up  to  the  great 
Jehovah,  the  Creator  and  Possessor  of  the  universe, 
and  call  him  Father !  Being  a  child  he  has  access  to  him 
at  all  times ;  and  may  daily  enter  into  the  holiest  of  all, 
and  converse  by  prayer  and  thanksgiving  and  praise, 
with  infinite  Majesty  on  the  mercy-seat,  with  the  free- 
dom of  a  child,  and  with  the  confidence  of  faith.  He 
may  ask  what  he  will,  and  if  he  believe,  he  will  receive 
a  gracious  answer.f  What  expectations  may  not  a 
man  indulge  who  has  for  his  Father,  the  King  of  the 
universe ! 

4.  The  Christian's  trust  in  God  is  another  source  of 
enjoyment. 

He   believes   that   the   Lord   reigns,  over  this  and 
all  worlds;   that   he  knows  and   sees   all  things  and 

*  1  John  iii.  1,  2.  Rom.  viii.  16.  Gal.  iv.  G.          f  John  xiv.  13, 14. 


IN    PROMOTING    HAPPINESS.  277 

events ;  and  that  nothing  can  take  place  without 
his  sovereign  permission.  Promises  of  the  most  en- 
couraging kind  are  given  to  inspire  his  heart  with  a 
believing  confidence.  "  Trust  in  the  Lord,  and  do 
good ;  so  shalt  thou  dwell  in  the  land,  and  verily  thou 
shalt  be  fed.  Delight  thyself  also  in  the  Lord  ;  and  he 
shall  give  thee  the  desires  of  thine  heart.  Commit  thy 
way  unto  the  Lord ;  trust  also  in  him:  and  he  shall 
bring  it  to  pass.  And  he  shall  bring  forth  thy  right- 
eousness as  the  light,  and  thy  judgment  as  the  noon- 
day." "  For  the  Lord  God  is  a  sun  and  shield :  the 
Lord  will  give  grace  and  glory :  no  good  thing  will  he 
withhold  from  them  that  walk  uprightly.  O  Lord  of 
hosts,  blessed  is  the  man  that  trusteth  in  thee."  "  Be 
careful  for  nothing ;  but  in  every  thing  by  prayer  and 
supplication,  with  thanksgiving,  let  your  requests  be 
made  known  unto  God.  And  the  peace  of  God  which 
passeth  all  understanding  shall  keep  your  hearts  and 
minds  through  Christ  Jesus."*  By  such  gracious  and 
condescending  promises  does  God  encourage  his  chil- 
dren to  put  their  trust  in  him,  at  all  times,  and  for 
every  thing  they  need.  With  what  believing  confidence 
may  they  repose  themselves  on  his  care  and  kindness  1 
What  a  source  of  comfort  and  enjoyment  is  trust  in 
their  heavenly  Father ! 

5.  The  support  and  consolation  which  the  Bible 
affords  to  believers  under  afflictions,  is  another  spring 
of  enjoyment. 

In  a  preceding  chapter,  it  was  shown  that  it  teaches 
us  to  regard  afflictions  as  coming  from  the  love  which 
God  bears  to  his  people ;  that  they  are  needful  to 
them ;  that  they  are  wisely  suited  to  their  state,  and 
are  proportioned  to  their  strength ;  that  they  are  de- 

*  Ps.  xxxvii.  3— G ;  Ixxxiv.  11,  12.    Phil.  iv.  6. 

24 


278  INFLUENCE    OF    THE    BIBLE 

signed  for  their  spiritual  benefit  and  improvement; 
and  that,  after  believers  have  endured  them  for  a  time, 
they  will  be  delivered  from  them.  Here  is  ample 
support ;  here  is  rich  consolation.  It  is  not  without 
reason  that  James  says,  "  My  brethren,  count  it  all  joy, 
when  ye  fall  into  divers  temptations ;  knowing  this,  that 
the  trying  of  your  faith  workelh  patience."* 

6.  Finally,  the  hope  of  future  happiness  is  a  rich 
source  of  pure  enjoyment. 

In  illustrating  this  particular  we  refer  the  reader  to 
John  xiv.  1-3.  2  Cor.  iv.  17, 18.  chapter  v.  1-4;  quoted 
in  chapter  ii.  page  181 ;  and  only  add  what  follows  the 
last.  "  Now  he  that  hath  wrought  us  for  the  self  same 
thing  is  God,  who  also  hath  given  unto  us  the  earnest 
of  the  Spirit.  Therefore,  we  are  always  confident, 
knowing  that,  whilst  we  are  at  home  in  the  body,  we 
are  absent  from  the  Lord :  (for  we  walk  by  faith,  not 
by  sight :)  we  are  confident,  I  say,  and  willing  rather 
to  be  absent  from  the  body,  and  to  be  present  with  the 

Lord."f 

So  firmly  is  the  foundation  laid  for  a  believer's  hope 

in  regard  to  the  next  world,  and  so  confidently  may  he 
indulge  the  hope  of  seeing  the  Lord,  and  entering  on 
"  the  inheritance  of  the  saints  in  light."  What  a  sup- 
port is  this  blessed  hope  against  the  fear  of  death ! 
Death  can  do  a  Christian  no  harm.  Does  it  deprive 
him  of  his  earthly  wealth  ?  It  puts  him  into  possession 
of  heavenly  and  eternal  riches.  Does  it  remove  him 
from  his  friends?  It  connects  him  with  better  and 
nobler  friends.  Does  it  take  him  from  the  church  on 
earth  I  It  brings  him  to  the  church  in  heaven.  Does 
it  separate  him  from  the  means  of  grace?  It  conveys 
him  to  a  place  where  he  will  not  need  these  means. 

*  James  i.  2,  3.  f  2  Cor.  v.  5—8. 


ON    DOMESTIC    SOCIETY.  279 

Does  it  remove  him  from  this  sinful  world  ?  It  leads 
him  to  a  world  of  glory.  "  O  death,  where  is  thy 
sting  ?  0  grave,  where  is  thy  victory  ?  The  sting  of 
death  is  sin :  and  the  strength  of  sin  is  the  law.  But 
thanks  be  to  God,  which  giveth  us  the  victory  through 
our  Lord  Jesus  Christ." 

SECTION  III. 

THE    INFLUENCE    OF   THE   BIBLE    ON    DOMESTIC    SOCIETY. 

Its  influence  on  domestic  society  is  certainly  most 
salutary  and  happy.  In  Christian  countries  the  change 
produced  by  the  sacred  Scriptures,  is  very  perceptible 
and  most  beneficial.  The  Bible,  wherever  its  autho- 
rity is  admitted,  has  put  an  end  to  polygamy.  This 
is  eminently  conducive  to  domestic  happiness.  The 
injurious  effects  of  having  more  than  one  wife,  appeared 
in  the  families  of  Jacob,  Elkanah,  David,  and  Solomon. 
This  custom  always  has  been  destructive  to  domestic 
peace  and  comfort,  and  always  will  be  so.  Strife  and 
contention  will  exist  not  only  between  the  rival  \vives, 
but  also  between  the  sets  of  children.  No  man  can 
love  two  or  more  wives,  as  he  ought  to  love  his  wife ; 
nor  can  he  render  to  them  the  duty  which  he  owes  to 
one  wife.  At  the  original  institution  of  marriage,  one 
\voman  was  given  to  one  man  ;  and  the  reason  assigned 
by  the  prophet  for  this,  was  a  regard  for  the  instruction 
and  training  of  children.  "  And  did  he  not  make  one? 

CJ 

Yet  had  he  the  residue  of  the  Spirit ;  and  wherefore 
one?  That  he  might  seek  a  godly  seed."* 

Another  safeguard  thrown  around  domestic  life, 
by  the  Bible,  is  the  wise  restriction  laid  on  divorce. 
No  man  is  allowed  to  put  away  his  wife,  except  for 
one  cause,  and  that  is  fornication.f  Wherever  the 

*  Mai.  ii.  15.  f  Matthew  v.  32. 


280  INFLUENCE    OF    THE    BIBLE 

liberty  of  divorce  is  extended  beyond  the  limits  set  by 
our  Saviour,  the  purity,  peace,  and  happiness  of  the 
married  life,  are  impaired.  Marriages  will  be  con- 
tracted without  due  reflection;  divorces  will  multiply, 
and  draw  down  upon  children  all  their  evil  conse- 
quences. But  when  it  is  known  that  a  dissolution  of 
the  marriage  contract  can  be  obtained  only  for  one 
cause,  greater  care  will  be  taken  in  selecting  partners 
for  life ;  severer  restraints  will  be  laid  on  wandering 
desires ;  more  forbearance  will  be  exercised  by  hus- 
band and  wife,  and  kinder  feelings  will  be  cherished 
toward  each  other. 

The  relative  position  both  of  the  husband  and  of  the 
wife,  is  clearly  defined  by  the  sacred  Scriptures,  and 
their  duties  accurately  stated.  Submission,  reverence, 
and  obedience,  are  the  duties  enjoined  on  the  wife. 
Love,  tenderness,  and  honour,  are  required  from  the 
husband  towards  the  wife.* 

The  authority  attributed  to  parents  over  their  chil- 
dren, by  the  Bible,  is  sufficient  for  the  exercise  of  due 
government ;  but  it  is  limited.  Parents  are  required 
to  provide  for  their  children,  to  correct  them,  to  avoid 
provoking  them  to  wrath,  to  bring  them  up  in  the  nur- 
ture and  admonition  of  the  Lord.f  Children  are  re- 
quired to  honour  and  obey  their  parents,  to  listen  to 
their  instructions,  and  to  observe  their  command- 
ments.J 

In  like  manner  the  sacred  Scriptures  state  distinctly 
the  duties  of  masters  towards  their  servants,  and  of 
servants  towards  their  masters.  How  obviously  these 
precepts  accord  with  the  relations  on  which  they  are 

*  Ephes.  v.  22—24,  25—33.     Col.  iii.  12.     1  Pet.  iii.  7. 

f  1  Tim.  v.  8.     Prov.  xiv.  18.    Ephes.  vi.  4. 

I  Ephes.  xx.  12.    Prov.  i.  8 ;  iv.  1 ;  vi.  20.    Ephes.  vi.  1. 


ON    DOMESTIC    SOCIETY.  281 

founded,  and  how  eminently  conducive  are  they  to 
secure  the  peace,  comfort,  and  happiness  of  domestic 
life! 

Suppose  the  different  members  of  a  family,  husband 
and  wife,  parents  and  children,  the  heads  and  domes- 
tics, were  all,  under  the  influence  of  religion,  to  prac- 
tise carefully  their  respective  duties,  as  enjoined  in  the 
Bible,  what  a  blessed  family  would  it  be  !  Peace  and 
harmony,  love  and  kindness,  would  reign  in  it;  discord, 
contention,  and  strife  would  flee  away.  It  would  be 
an  image  of  heaven. 

Extend  the  supposition.  Suppose  all  the  members 
of  a  community  were  faithfully  to  practise  the  duties 
enjoined  on  them  in  the  Bible,  would  not  that  com- 
munity be  but  a  larger  and  blessed  family  ?  Extend 
the  supposition  to  a  nation,  and  you  see  a  still  larger 
family  of  love  and  happiness.  Carry  the  supposition 
around  the  globe,  and  you  have  one  blessed  family 
spread  through  every  quarter  and  clime  of  the  earth ; 
all  united  by  the  bonds  of  brotherly  love ;  all  dwelling 
in  peace  and  happiness ;  all  worshipping  the  same 
universal  Parent  and  Creator ;  all  rejoicing  in  the  same 
blessed  Redeemer;  all  exulting  in  hope  of  the  same 
glorious  inheritance.  Where  now  are  wars  and  gar- 
ments rolled  in  blood  ?  They  have  ceased.  Where 
are  prisons  and  dungeons,  bars  and  bolts  and  chains? 
Become  unnecessary,  the  former  are  demolished ;  the 
latter,  converted  into  other  forms,  are  used  for  agricul- 
tural purposes. 

Is  not  that  book,  which  imparts  to  a  believing  man 
a  character  so  benevolent,  so  elevated,  so  noble,  and 
which  is  so  conducive  to  his  personal  happiness;  a  book 
which  so  guards  the  purity,  the  peace,  the  comfort,  the 
happiness  of  domestic  life  ;  a  book,  which,  if  it  were 

24* 


282  CONCLUSION,    AND 

believed  and  duly  regarded  by  all  men,  would  convert 
the  whole  earth  into  a  paradise  of  peace,  innocence, 
and  love — is  not  this  book  divine  ?  Is  it  not  the  work 
of  infinite  wisdom  and  goodness?  Is  it  not  the  pre- 
cious gift  of  God  to  his  erring,  sinful,  wandering,  and 
wretched  creatures ;  to  reclaim  them  from  their  wan- 
derings, to  lead  them  in  right  paths,  and  to  conduct 
them  to  heaven?  Truly  said  Paul,  "All  scripture  is 
given  by  inspiration  of  God,  and  is  profitable  for  doc- 
trine, for  reproof,  for  correction,  for  instruction  in  right- 
eousness ;  that  the  man  of  God  may  be  perfect, 
thoroughly  furnished  unto  all  good  works." 

CONCLUSION. 

Let  the  reader  now  take  a  brief  comprehensive 
view  of  the  proofs,  that  have,  in  this  volume,  been 
presented,  of  the  truth  and  divine  authority  of  the 
Bible. 

1.  We  have  considered  the  plan  which  infinite  wis- 
dom was  pleased  to  adopt,  in  communicating  a  reve- 
lation to  our  fallen  race.  The  Bible  is  composed  of 
numerous  smaller  books,  written  by  men  of  various 
habits  of  life,  and  various  culture  of  mind ;  living  in 
different  periods,  and  some  many  ages  apart.  The 
books  of  the  Old  Testament,  when  written,  were 
delivered  to  the  Jewish  nation  for  safe  keeping,  and 
those  of  the  New  Testament,  to  the  Christian  church. 
The  truth  of  God's  revelation  was  professedly  estab- 
lished by  miracles  and  by  prophecies ;  a  test  to  which 
no  other  religion  that  has  gained  a  footing  in  the  world, 
was  ever  subjected.  Such  a  plan  suited  the  divine 
Author  of  our  holy  religion,  who  lives  through  all  time, 
and  can  control  and  use  as  he  pleases  all  minds ;  but 


REVIEW  OF  THE  ARGUMENT.  283 

was  wholly  unsuited  for  the  establishment  of  an  impos- 
ture ;  a  plan  which  no  individual  impostor,  nor  combi- 
nation of  impostors,  would  dare  to  adopt;  because  they 
could  not  possibly  act  on  it  with  success. 

2.  The  miracles  wrought  by  Moses,  and  by  Jesus 
Christ,  and  his  apostles,  were  plain  and  palpable  mira- 
cles, astonishingly  great  and  innumerable.  They  were 
wrought,  not  in  private,  before  a  few  select  friends, 
but  in  the  most  public  manner,  and  before  enemies  as 
well  as  friends.  They  challenged  investigation.  No 
one  could  discover  any  fallacy  in  them.  Enemies 
could  not  contradict  them.  All  who  saw  them  were 
compelled  to  admit  their  reality.  They  furnished 
those  who  wrought  them  with  the  clearest  and  most 
indisputable  evidence,  that  they  were  commissioned 
by  God  to  act  as  his  ambassadors,  and  to  deliver  his 


messages. 


3.  A  spirit  of  prophecy  pervaded  the  church,  from 
Moses  to  Malachi,  the  last  prophet  under  the  Old  Tes- 
tament ;  and  from  our  blessed  Redeemer  to  John,  who 
wrote  the  book  of  Revelations.     We  have  seen  the 
recorded   fulfilment  of  many  predictions,  and   the  ful- 
filment of  that   class  of  prophecies   concerning   our 
Saviour  Jesus  Christ,  found  in  the  law  of  Moses,  in  the 
prophets,  and  the  psalms  of  David. 

4.  We  have  seen  how  interesting  and  important  are 
the   instructions  contained  in  the  Bible    in  regard  to 
God  and  man ;   and  that  what  it  teaches  of  the  divine 
perfections,  and  of   God,  as    the  Creator,  Preserver, 
Sovereign,  and  final  Judge  of  the  world,  and  of  the 
natural,  moral,  and  future  history  of  man,   is  all  con- 
sonant to  the  dictates  of  enlightened  reason.     These 
instructions  were  delivered  by  men  living  in  different 
ages,  and  in  circumstances  widely  different,  some  of 


284  CONCLUSION,    AND 

them  plain  unlettered  men ;  and  yet  all  harmonize  in 
what  they  teach,  and  deliver  their  messages  without 
hesitation,  and  with  the  confidence  of  men  assured  they 
are  speaking  the  truth.  The  matter,  the  manner,  and 
the  harmony  of  their  communications,  all  prove  they 
were  inspired  by  the  Holy  Ghost,  to  deliver  God's  mes- 
sages to  his  sinful  and  erring  creatures. 

5.  The  moral  code  of  the  Bible  is  truly  admirable 
and   divine.     It  is  so  elevated  and   spiritual,  so  pure 
and  holy,  so  compendious,  and  yet  so  particular,  that, 
from  its  superiority  over  all  other  systems,  from  its  per- 
fection, from  its  exemption  from  the  debasing  effects 
of  human  depravity,  and  from  the  provision  made  for 
securing  its  observance,  we  have  derived  conclusive 
arguments    in  favour  of  its  divine  original    and    au- 
thority. 

6.  The  work  of  redemption,  as  exhibited  in  the  Bible, 
in  its  origin  in  the  eternal  counsels  of  the  Holy  Trinity, 
in  its  development,  in  its  execution,  in  its  application, 
in  its  benefits  and  results,  and  in  its  final  consumma- 
tion, evidently  bears  the  impress  of  its  divine  Author; 
and,  like  all  his  other  works,  is  seen,  in  its  own  light, 
to  be  the  work  of  God.     The  conception  of  it  never 
would  nor  could  have  entered  the  human  mind,  if  it 
had  not  been  revealed. 

7.  The  adaptation  of  the  instructions  and  doctrines 
of  the  Bible  to  the  wants  and  the  necessities  of  man- 
kind, furnishes  clear  proof  that  it  came  from  infinite 
wisdom,  goodness,  and  mercy. 

8.  And   finally,  the  beneficial  influence  of  the  Bible 
in  forming  the  character,  and  in  promoting  the  hap- 
piness of  man,  and  its  beneficial  influence  on  domestic 
life,  and  human  society,  in  all  its  forms,  clearly  points 
to  the  great  and    heavenly  source   from  which   this 


REVIEW    OF    THE    ARGUMENT.  285 

sacred  influence  comes,  and    proves    the  Bible  to  be 
divine. 

Now,  when  all  these  proofs  are  combined  into  one 
view  and  dwelt  upon,  do  they  not  conclusively  and  ir- 
resistibly evince  the  Bible  to  be  God's  book,  written  by 
men  under  the  inspiration  of  the  Holy  Spirit ;  and  that 
we  are  bound  to  praise  him  for  this  heavenly  light, 
which  he  has  thrown  upon  our  path,  to  guide  us  to 
eternal  life  and  happiness  ? 

To  these  questions  the  reader  may  be  ready  to  give 
an  affirmative  answer.  He  may  have  a  deep,  un- 
wavering conviction  of  the  divine  truth  and  authority 
of  the  Bible ;  he  may  sincerely  believe  that  it  contains 
a  revelation  from  God ;  and  yet  be  destitute  of  that 
faith  which  saves  the  soul.  A  speculative  faith  may 
be  of  service  to  him  in  this  world,  in  restraining  the 
corrupt  propensities  and  evil  passions  of  his  nature ; 
but  it  will  not  put  him  in  possession  of  that  great  sal- 
vation which  the  Bible  reveals  and  offers.  The  reve- 
lation of  God  demands  a  different  reception ;  it  must  be 
embraced  with  the  heart.  Reader,  you  may  study  the 
Bible,  so  as  to  become  well  acquainted  with  its  inter- 
esting and  varied  contents ;  you  may  so  learn  its  doc- 
trines as  to  be  able  to  state  them  in  a  clear  and  con- 
sistent manner,  and  to  defend  them  ably  and  success- 
fully ;  and  yet  be  blind  to  the  beauty  and  excellency 
of  divine  truth.  "  The  natural  man  (that  is,  the  unre- 
newed  man)  receiveth  not  the  things  of  the  Spirit  of 
God ;  for  they  are  foolishness  unto  him  :  neither  can 
he  know  them ;  because  they  are  spiritually  discern- 
ed." To  see  the  beauty,  excellency,  and  glory  of 
divine  truth,  spiritual  illumination  is  needed.  To  un- 
derstand the  doctrines  of  divine  revelation,  in  a  saving 
manner,  they  must  be  taught  by  the  Holy  Spirit  in  the 


286  CONCLUSION. 

inner  mind.  It  is  his  province,  like  the  rising  sun  to 
throw  a  glorious  light  over  the  firmament  of  divine 
truth,  and  to  show  every  object  in  that  firmament 
clearly  and  distinctly.  In  this  internal  and  heavenly 
light,  you  must  see  and  contemplate  the  doctrines  of 
the  gospel  of  Jesus  Christ.  Thus  seen,  they  will  ap- 
pear wise,  lovely,  and  captivating.  In  this  light  you 
must  see  yourself,  and  discover  your  sinfulness  and 
guilt,  your  wretchedness  and  helplessness.  In  this 
light  you  must  see  the  excellency  of  that  law  which 
you  have  violated,  the  infinite  majesty  of  the  Lawgiver 
whom  you  have  insulted,  and  the  dreadful  nature  of 
that  curse  which  you  have  incurred.  Thus  convicted, 
confounded,  and  abashed,  you  must  prostrate  yourself 
in  the  dust  of  humiliation,  and  sincerely  repent  of  all 
your  sins.  In  this  light  you  must  contemplate  the 
Saviour,  and  see  his  fulness  and  loveliness,  his  suitable- 
ness and  all-sufficiency.  Captivated  with  the  view, 
you  must  commit  yourself  into  his  hands ;  taking  him 
to  be  your  prophet,  priest,  and  king ;  relying  on  his 
atonement  and  righteousness  for  acceptance  with  God, 
and  justification  in  his  sight ;  willing  to  be  saved  by 
him  on  his  own  terms  and  in  his  appointed  way,  and 
to  give  all  the  glory  of  your  salvation  to  his  free,  rich, 
and  sovereign  grace. 

This  is  the  faith  which  the  Scriptures  require;  a 
faith  wrought  in  the  soul  by  the  blessed  Spirit ;  a  faith 
that  unites  to  the  Redeemer,  and  secures  an  interest 
in  all  his  merits  and  grace ;  a  faith  that  "  works  by 
love,  purifies  the  heart,  and  overcomes  the  world." 
Thus  believe,  and  you  will  be  assured  by  your  per- 
sonal experience  that  the  gospel  is  true :  for  says  the 
apostle,  "  He  that  believth  on  the  Son  of  God  hath 


CONCLUSION.  287 

the  witness  in  himself."*  Be  satisfied  with  no  inferior 
faith.  Beseech  God  most  earnestly  and  importunately 
to  work,  by  his  Holy  Spirit,  this  faith  in  your  heart. 
For  "  he  that  believeth  on  him  is  not  condemned :  but 
he  that  believeth  not  is  condemned  already;  because 
he  hath  not  believed  in  the  name  of  the  only  begotten 
Son  of  God."f 

*  1  John  v.  10.  |  John  iii.  18. 


THE    END. 


51/1 


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UNIVERSITY  OF  CALIFORNIA  LIBRARY 


